A sermon concerning sins of omission preached before the King and Queen at White-Hall, on March 18th, 1693/4, being Midlent-Sunday / by ... Edward, Lord Bishop of Worcester.
         Stillingfleet, Edward, 1635-1699.
      
       
         
           1694
        
      
       Approx. 48 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images.
       
         Text Creation Partnership,
         Ann Arbor, MI ; Oxford (UK) :
         2004-08 (EEBO-TCP Phase 1).
         A61598
         Wing S5636
         ESTC R15343
         13144620
         ocm 13144620
         98045
         
           
            This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
             Creative Commons 0 1.0 Universal
            . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
          
        
      
       
         Early English books online.
      
       
         (EEBO-TCP ; phase 1, no. A61598)
         Transcribed from: (Early English Books Online ; image set 98045)
         Images scanned from microfilm: (Early English books, 1641-1700 ; 780:4)
      
       
         
           
             A sermon concerning sins of omission preached before the King and Queen at White-Hall, on March 18th, 1693/4, being Midlent-Sunday / by ... Edward, Lord Bishop of Worcester.
             Stillingfleet, Edward, 1635-1699.
          
           [2], 32, [2] p.
           
             Printed by J.H. for Henry Mortlock ...,
             London :
             1694.
          
           
             Marginal notes.
             Advertisement: p. [1]-[2] at end.
             Reproduction of original in Huntington Library.
          
        
      
    
     
       
         Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
         Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
      
       
         EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
         EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
         The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
         Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
         Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
         Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
         The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
         Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
         
          Keying and markup guidelines are available at the
           Text Creation Partnership web site
          .
        
      
       
         
         
      
    
     
       
         eng
      
       
         
           Church of England -- Sermons.
           Bible. -- N.T. -- James IV, 17 -- Sermons.
           Sermons, English -- 17th century.
        
      
    
     
        2004-02 TCP
        Assigned for keying and markup
      
        2004-03 SPi Global
        Keyed and coded from ProQuest page images
      
        2004-05 Rachel Losh
        Sampled and proofread
      
        2004-05 Rachel Losh
        Text and markup reviewed and edited
      
        2004-07 pfs
        Batch review (QC) and XML conversion
      
    
  
   
     
       
         
         
         
           A
           SERMON
           CONCERNING
           Sins
           of
           Omission
           ,
           Preached
           before
           the
           King
           and
           Queen
           AT
           WHITE-HALL
           ,
           ON
           March
           18
           th
           .
           1693
           /
           4.
           being
           Midlent-Sunday
           .
        
         
           By
           the
           Right
           Reverend
           Father
           in
           GOD
           ,
           EDWARD
           ,
           Lord
           Bishop
           of
           Worcester
           .
        
         
           Published
           by
           Their
           Majesties
           Special
           Command
           .
        
         
           LONDON
           ,
           Printed
           by
           
             I.
             H.
          
           for
           
             Henry
             Mortlock
          
           ,
           at
           the
           Phoenix
           in
           S.
           
           Paul's
           Church-Yard
           .
           1694.
           
        
      
    
     
       
         
         
         
           
             
               S.
               JAMES
               IV.
               17.
               
            
             
               Therefore
               to
               him
               that
               knoweth
               to
               doe
               good
               ,
               and
               doth
               it
               not
               ,
               to
               him
               it
               is
               Sin.
               
            
          
        
         
           ALthough
           our
           Apostle
           in
           this
           Epistle
           calls
           the
           Gospel
           
             the
             Law
             of
             Liberty
          
           ,
           
           yet
           to
           prevent
           any
           misconstruction
           thereof
           ,
           as
           tho'
           it
           allowed
           
             a
             Liberty
             to
             sin
          
           ,
           we
           no
           where
           find
           more
           strict
           and
           severe
           passages
           against
           it
           ,
           than
           in
           this
           Epistle
           ,
           both
           with
           Respect
           to
           
             Sins
             of
             Commission
          
           ,
           and
           
             Sins
             of
             Omission
          
           .
           As
           to
           
             Sins
             of
             Commission
          
           ,
           his
           Expression
           seems
           hardly
           consistent
           with
           the
           Grace
           of
           the
           Gospel
           ;
           
             For
             whosoever
             shall
             keep
             the
             whole
             Law
             ,
             and
             yet
             offend
             in
             one
             Point
             ,
             he
             is
             guilty
             of
             all
             .
          
           
           Hath
           the
           Law
           of
           Moses
           any
           thing
           more
           apt
           to
           terrifie
           the
           Consciences
           of
           Men
           ,
           if
           not
           to
           drive
           them
           into
           despair
           ,
           than
           this
           ?
           It
           is
           not
           ,
           
             If
             one
             breaks
             the
             whole
             Law
          
           ;
           then
           it
           had
           been
           no
           wonder
           
             if
             he
             were
             guilty
             of
             all
             ,
          
           even
           under
           the
           Gospel
           ,
           which
           doth
           not
           take
           away
           the
           force
           of
           the
           Moral
           Law.
           But
           ,
           
             If
             he
             keeps
             the
             whole
             Law
             ;
             and
             yet
             offend
             in
             one
             Point
             ;
             he
             is
             guilty
             of
             all
             .
          
           How
           is
           this
           agreeable
           with
           the
           Equity
           of
           the
           Gospel
           ,
           to
           make
           a
           Breach
           of
           
             one
             Part
          
           to
           be
           a
           violation
           of
           the
           whole
           Law
           ?
           Since
           he
           cannot
           keep
           the
           Law
           ,
           and
           break
           it
           at
           the
           same
           
           time
           ;
           and
           so
           far
           as
           he
           did
           keep
           it
           ,
           he
           could
           not
           be
           guilty
           of
           the
           breach
           of
           it
           ;
           but
           ,
           if
           
             he
             offended
             but
             in
             one
             Point
             ,
          
           he
           must
           keep
           all
           the
           rest
           .
           It
           is
           not
           enough
           to
           say
           ,
           that
           the
           Chain
           of
           the
           whole
           is
           broken
           ,
           and
           the
           Authority
           of
           the
           Law-giver
           contemned
           ;
           for
           there
           is
           a
           great
           difference
           between
           breaking
           a
           Chain
           ,
           and
           breaking
           it
           all
           to
           pieces
           ;
           there
           is
           no
           such
           Contempt
           in
           the
           Breach
           of
           one
           Command
           ,
           as
           of
           all
           ;
           and
           he
           that
           keeps
           all
           the
           rest
           ,
           seems
           to
           shew
           more
           regard
           to
           his
           Authority
           in
           keeping
           the
           other
           Parts
           of
           the
           Law
           ,
           than
           Contempt
           in
           that
           wherein
           he
           offends
           .
           What
           then
           is
           the
           Apostles
           Meaning
           ?
           It
           is
           ,
           that
           the
           Gospel
           doth
           not
           allow
           any
           wilfull
           Breach
           of
           the
           Law
           of
           God
           in
           any
           one
           kind
           or
           sort
           whatsoever
           ;
           as
           appears
           by
           the
           following
           words
           ,
           
             For
             he
             that
             said
             ,
             Do
             not
             commit
             Adultery
             ,
             said
             also
             ,
             Do
             not
             kill
             ;
             now
             if
             thou
             commit
             no
             Adultery
             ,
             yet
             if
             thou
             kill
             ,
             thou
             art
             become
             a
             Transgressor
             of
             the
             Law.
          
           What
           is
           before
           said
           ,
           that
           
             he
             is
             guilty
             of
             all
          
           ,
           is
           here
           explained
           ,
           that
           
             he
             is
             a
             Transgressor
             of
             the
             Law.
          
           This
           cannot
           therefore
           be
           understood
           of
           any
           sudden
           Act
           of
           Passion
           and
           Surprise
           ,
           nor
           of
           any
           Failings
           as
           to
           the
           Manner
           of
           our
           Duties
           ,
           but
           of
           a
           wilfull
           deliberate
           Practice
           of
           some
           one
           known
           Sin
           ,
           although
           the
           Person
           may
           be
           carefull
           to
           avoid
           many
           others
           ;
           Because
           this
           is
           not
           consistent
           with
           that
           Integrity
           of
           Mind
           ,
           and
           that
           sincere
           Regard
           to
           God
           and
           his
           
           Laws
           ,
           which
           every
           good
           Christian
           ought
           to
           have
           ;
           and
           so
           being
           
             guilty
             of
             the
             whole
             Law
          
           ,
           is
           to
           be
           understood
           with
           Respect
           to
           the
           Favour
           of
           God
           ;
           which
           can
           no
           more
           be
           expected
           where
           there
           is
           a
           wilfull
           persisting
           in
           any
           one
           known
           Trangression
           of
           the
           Law
           than
           if
           he
           were
           
             guilty
             of
             all
          
           .
        
         
           As
           to
           
             Sins
             of
             Omission
          
           ;
           the
           words
           of
           the
           Text
           taken
           in
           their
           full
           Extent
           ,
           have
           a
           very
           mortifying
           consideration
           in
           them
           .
           For
           it
           is
           much
           easier
           
             to
             know
             to
             doe
             good
          
           ,
           than
           to
           practise
           it
           .
           It
           is
           hard
           for
           Men
           under
           the
           plain
           Precepts
           of
           the
           Gospel
           ,
           not
           
             to
             know
             how
             to
             doe
             good
          
           ;
           but
           who
           is
           there
           that
           can
           say
           ,
           he
           
             doth
             all
             the
             good
             he
             knows
             ?
          
           We
           all
           know
           ,
           we
           ought
           
             to
             love
             God
             with
             all
             our
             heart
             and
             soul
             and
             strength
             ;
             and
             our
             Neighbour
             as
             our selves
          
           ;
           yet
           who
           can
           pretend
           to
           doe
           it
           in
           the
           utmost
           latitude
           and
           extent
           of
           our
           Duty
           ?
           So
           that
           what
           S.
           Paul
           saith
           of
           the
           Law
           ,
           is
           true
           of
           the
           Text
           ,
           that
           
             it
             concludes
             all
             under
             Sin.
          
           For
           ,
           as
           our
           Apostle
           saith
           ,
           
           
             in
             many
             things
             we
             offend
             all
             .
          
           And
           the
           more
           we
           know
           ,
           
           the
           more
           we
           offend
           ,
           as
           he
           tells
           us
           in
           these
           words
           ,
           
             To
             him
             that
             knoweth
             to
             doe
             good
             ,
             and
             doth
             it
             not
             ,
             to
             him
             it
             is
             sin
             .
          
        
         
           What
           Advantage
           then
           have
           we
           by
           the
           Gospel
           ,
           since
           the
           more
           we
           know
           of
           our
           Duty
           ,
           the
           worse
           our
           Condition
           is
           ,
           if
           we
           do
           not
           practise
           it
           ?
           And
           we
           know
           so
           much
           more
           to
           be
           our
           Duty
           than
           we
           can
           hope
           to
           practise
           ;
           that
           this
           Expression
           seems
           to
           leave
           
           Mankind
           in
           a
           more
           deplorable
           Condition
           under
           the
           Light
           of
           the
           Gospel
           ,
           than
           if
           we
           had
           never
           heard
           of
           it
           .
           For
           ,
           if
           the
           Sin
           be
           aggravated
           by
           knowing
           our
           Duty
           ,
           and
           
             not
             doing
             it
          
           ,
           it
           must
           proportionably
           be
           lessened
           by
           having
           no
           Opportunities
           to
           know
           it
           .
        
         
           Therefore
           ,
           for
           the
           Clearing
           the
           Sense
           of
           the
           Apostle
           in
           these
           words
           ,
           and
           for
           the
           right
           understanding
           the
           just
           Measures
           of
           our
           Duty
           ,
           and
           the
           due
           Aggravation
           of
           our
           Sins
           ,
           it
           will
           be
           necessary
           to
           state
           and
           clear
           the
           Nature
           and
           Extent
           of
           
             Sins
             of
             Omission
          
           :
           Or
           to
           shew
           how
           far
           this
           Rule
           of
           the
           Apostle
           holds
           ,
           
             To
             him
             that
             knoweth
             to
             doe
             good
             ,
             and
             doth
             it
             not
             ,
             to
             him
             it
             is
             Sin.
             
          
        
         
           
             To
             doe
             good
          
           here
           ,
           doth
           not
           barely
           imply
           something
           that
           is
           Lawfull
           and
           Commendable
           ,
           which
           it
           is
           some
           way
           in
           our
           Power
           to
           doe
           ;
           but
           that
           to
           which
           we
           are
           under
           some
           Obligation
           ,
           so
           that
           it
           becomes
           
             our
             Duty
          
           to
           doe
           it
           .
           For
           a
           
             Sin
             of
             Omission
          
           must
           suppose
           an
           Obligation
           ;
           
           since
           every
           Sin
           must
           be
           a
           
             Transgression
             of
             the
             Law.
          
           But
           there
           are
           several
           sorts
           of
           things
           that
           are
           good
           ;
           and
           there
           are
           different
           kinds
           of
           Obligation
           ;
           and
           from
           hence
           arises
           the
           Difficulty
           of
           stating
           the
           Nature
           of
           
             Sins
             of
             Omission
          
           ;
           which
           some
           are
           too
           little
           sensible
           of
           ,
           and
           some
           too
           much
           .
        
         
           But
           it
           is
           in
           it self
           a
           Subject
           of
           so
           important
           a
           Nature
           ,
           and
           so
           seldom
           spoken
           to
           ,
           that
           I
           shall
           at
           this
           
           time
           endeavour
           to
           clear
           it
           .
           And
           in
           order
           thereto
           we
           must
           enquire
           ,
           
             
               I.
               Into
               that
               Good
               which
               we
               are
               obliged
               to
               do
               .
            
             
               II.
               The
               Nature
               of
               the
               Obligation
               we
               are
               under
               to
               do
               it
               .
            
          
        
         
           I.
           As
           to
           the
           Good
           which
           we
           are
           obliged
           to
           do
           ;
           that
           may
           be
           considered
           two
           ways
           .
        
         
           1.
           
           With
           Respect
           to
           God
           ,
           and
           so
           it
           implies
           the
           Duty
           we
           Owe
           ,
           on
           the
           account
           of
           the
           Relation
           we
           stand
           in
           to
           Him.
           
        
         
           2.
           
           With
           Respect
           to
           one
           another
           ,
           and
           so
           it
           implies
           not
           mere
           Duty
           but
           something
           ,
           beneficial
           and
           advantageous
           to
           others
           ,
           which
           we
           are
           in
           a
           Capacity
           to
           do
           .
        
         
           1.
           
           Our
           Duty
           with
           Respect
           to
           God
           ,
           is
           either
        
         
           1.
           
           That
           of
           our
           Minds
           ,
           which
           lie
           in
           Internal
           Acts
           ,
           which
           we
           are
           bound
           to
           perform
           towards
           Him.
           
        
         
           2.
           
           That
           which
           consists
           in
           External
           Acts
           of
           Duty
           and
           Service
           to
           Him.
           
        
         
           1.
           
           The
           Duty
           which
           we
           Owe
           to
           God
           in
           our
           Minds
           ;
           which
           is
           ,
           not
           barely
           to
           Know
           him
           ,
           but
           frequently
           to
           Consider
           and
           Think
           of
           him
           ,
           as
           our
           Maker
           and
           Benefactor
           .
           It
           is
           a
           strange
           Incogitancy
           in
           Mankind
           to
           live
           ,
           as
           
             without
             God
             in
             the
             World
          
           ;
           to
           suffer
           the
           Cares
           and
           Thoughts
           and
           Business
           of
           this
           World
           to
           Justle
           God
           out
           of
           our
           minds
           ;
           whom
           we
           ought
           in
           the
           first
           place
           to
           Regard
           .
           If
           we
           
           could
           free
           our
           Minds
           from
           that
           Disorder
           and
           Confusion
           they
           are
           under
           by
           the
           strong
           Impressions
           of
           Sensible
           Objects
           ,
           and
           the
           false
           Idea's
           of
           Imagination
           ,
           they
           would
           think
           of
           Nothing
           so
           Freely
           ,
           so
           Frequently
           ,
           so
           Delightfully
           as
           the
           Divine
           Perfections
           .
           For
           God
           being
           the
           most
           Perfect
           Mind
           ,
           other
           Minds
           that
           are
           created
           by
           him
           ,
           do
           naturally
           tend
           towards
           him
           as
           their
           Centre
           ,
           and
           are
           uneasie
           and
           restless
           ,
           like
           the
           Needle
           touched
           with
           the
           Loadstone
           ,
           till
           they
           are
           fixed
           towards
           him
           .
           We
           meet
           with
           too
           many
           things
           which
           divert
           and
           draw
           them
           another
           way
           ;
           but
           it
           is
           certainly
           one
           of
           the
           most
           Necessary
           Duties
           lying
           upon
           us
           ,
           to
           call
           back
           our
           Thoughts
           from
           too
           busie
           and
           eager
           a
           Pursuit
           of
           Earthly
           things
           ;
           and
           to
           fix
           them
           in
           the
           serious
           Thoughts
           of
           God
           and
           another
           World.
           
        
         
           
           It
           is
           the
           Opinion
           of
           Aquinas
           and
           the
           older
           Casuists
           ,
           that
           
             assoon
             as
             ever
             any
             Person
             is
             come
             to
             the
             use
             of
             his
             Reason
             ,
          
           
           
             he
             is
             not
             only
             bound
             to
             Think
             of
             God
             ,
             but
             to
             Love
             him
             as
             his
             Chief
             Good
             ;
             and
             that
             it
             is
             the
             most
             dangerous
             Sin
             of
             Omission
             not
             to
             doe
             it
             .
          
        
         
           
           The
           latter
           Casuists
           ,
           who
           think
           this
           Doctrine
           too
           severe
           ,
           as
           to
           the
           
             first
             use
             of
             Reason
          
           ;
           yet
           cannot
           deny
           it
           to
           hold
           ,
           
           
             assoon
             as
             any
             come
             to
             the
             Knowledge
             of
             God
          
           ;
           
           if
           the
           want
           of
           knowing
           him
           be
           not
           through
           their
           own
           Fault
           .
           Assoon
           as
           they
           know
           God
           ,
           they
           confess
           ,
           
           that
           they
           are
           bound
           to
           Love
           him
           ;
           but
           are
           
           they
           not
           bound
           to
           Know
           him
           assoon
           as
           they
           are
           capable
           ?
           What
           allowance
           may
           be
           made
           in
           the
           cases
           of
           Gross
           Ignorance
           ,
           or
           Natural
           Stupidity
           we
           are
           not
           concerned
           to
           enquire
           ;
           but
           we
           now
           speak
           of
           those
           who
           have
           all
           Advantages
           and
           Opportunities
           of
           knowing
           God
           betimes
           ;
           and
           as
           to
           such
           their
           Ignorance
           is
           so
           far
           from
           being
           an
           Excuse
           ,
           that
           it
           is
           their
           Sin.
           And
           that
           can
           never
           Excuse
           from
           a
           Fault
           ,
           but
           when
           it
           is
           no
           Fault
           to
           be
           Ignorant
           .
        
         
           But
           ,
           
             Not
             to
             know
             God
          
           when
           Persons
           know
           so
           many
           other
           things
           in
           the
           World
           besides
           him
           ,
           is
           so
           much
           greater
           a
           Fault
           ;
           because
           all
           those
           other
           things
           lead
           them
           to
           the
           Knowledge
           of
           Him.
           So
           that
           I
           take
           it
           for
           granted
           ,
           that
           no
           man
           of
           Understanding
           can
           avoid
           the
           Knowledge
           of
           God
           ,
           without
           shutting
           his
           Eye
           against
           the
           Clearest
           Light
           ;
           without
           darkening
           his
           Understanding
           by
           Unreasonable
           Prejudices
           ;
           without
           Confusion
           of
           Thought
           ,
           and
           Perplexity
           of
           Mind
           ;
           without
           Groundless
           Imaginations
           ,
           and
           Ridiculous
           Suppositions
           ;
           and
           most
           commonly
           not
           without
           very
           Disorderly
           Passions
           and
           Vicious
           Habits
           ,
           which
           make
           the
           very
           Thoughts
           of
           God
           uneasy
           to
           his
           Mind
           .
        
         
           But
           suppose
           we
           do
           Own
           and
           Believe
           a
           God
           ,
           are
           we
           bound
           always
           to
           be
           Thinking
           of
           Him
           ?
           Must
           we
           spend
           our
           time
           in
           Contemplation
           of
           Him
           ,
           and
           neglect
           all
           our
           Affairs
           here
           ?
           If
           not
           ,
           what
           are
           the
           
           bounds
           of
           our
           Duty
           which
           we
           may
           not
           omit
           without
           Sin
           ?
        
         
           There
           are
           two
           things
           which
           are
           necessary
           for
           us
           to
           doe
           with
           Respect
           to
           God
           in
           our
           Minds
           .
        
         
           1.
           
           To
           have
           frequent
           and
           serious
           Thoughts
           of
           him
           ;
           without
           which
           it
           will
           be
           impossible
           to
           keep
           our
           Minds
           in
           that
           Temper
           which
           they
           ought
           to
           be
           in
           .
           For
           the
           Thoughts
           of
           God
           keep
           up
           a
           vigorous
           Sense
           of
           Religion
           ,
           Inflame
           our
           Devotion
           ,
           Calm
           our
           Passions
           ,
           and
           are
           the
           most
           Powerfull
           Check
           against
           the
           Force
           of
           Temptations
           .
           And
           therefore
           we
           ought
           to
           allow
           our selves
           fit
           Times
           of
           Retirement
           for
           Recollection
           and
           Consideration
           ;
           wherein
           we
           draw
           in
           our
           Thoughts
           from
           the
           Business
           and
           Impertinencies
           of
           this
           Life
           (
           and
           even
           these
           go
           a
           great
           way
           in
           that
           which
           looks
           like
           Business
           )
           that
           we
           may
           converse
           with
           God
           and
           our
           own
           Minds
           .
           And
           those
           who
           do
           not
           sometimes
           withdraw
           from
           the
           Noise
           and
           Hurry
           ,
           the
           Dust
           and
           Confusion
           of
           this
           World
           ,
           must
           be
           great
           Strangers
           both
           to
           God
           and
           themselves
           ;
           and
           mind
           any
           thing
           rather
           than
           their
           Chiefest
           Interest
           .
           But
           I
           am
           afraid
           there
           are
           too
           many
           among
           us
           ,
           of
           whom
           the
           Psalmist's
           words
           are
           too
           true
           ,
           
           
             God
             is
             not
             in
             all
             their
             thoughts
          
           ;
           I
           wish
           there
           were
           not
           some
           who
           would
           make
           good
           another
           Reading
           of
           those
           words
           ,
           
             viz.
             All
             their
             thoughts
             are
             there
             is
             no
             God.
          
           But
           I
           think
           not
           so
           much
           their
           
           deliberate
           Thoughts
           ,
           as
           their
           Wishes
           and
           Desires
           .
           But
           those
           can
           never
           alter
           the
           Nature
           of
           things
           ;
           and
           therefore
           the
           wisest
           thing
           they
           can
           doe
           ,
           is
           to
           make
           the
           Thoughts
           of
           God
           desirable
           to
           them
           ;
           and
           that
           can
           be
           only
           by
           Reconciling
           themselves
           to
           him
           by
           a
           hearty
           and
           sincere
           Repentance
           .
        
         
           2.
           
           We
           are
           always
           bound
           to
           have
           an
           habitual
           Temper
           and
           Disposition
           of
           Mind
           towards
           God.
           This
           is
           that
           which
           is
           commonly
           called
           the
           
             Love
             of
             God
          
           ;
           and
           is
           opposed
           to
           the
           
             Love
             of
             Sin.
          
           Which
           doth
           not
           consist
           in
           sudden
           and
           transient
           Acts
           of
           Complacency
           and
           Delight
           in
           him
           ;
           but
           in
           a
           firm
           Purpose
           and
           Resolution
           of
           Mind
           to
           obey
           him
           .
           The
           Jews
           think
           ,
           that
           the
           Fundamental
           Precept
           of
           the
           Law
           as
           to
           the
           
             Love
             of
             God
             with
             all
             their
             heart
             and
             soul
             and
             strength
             ,
          
           
           goes
           no
           farther
           than
           that
           they
           should
           doe
           that
           which
           the
           Law
           requires
           as
           to
           the
           Worship
           and
           Service
           of
           God.
           But
           certainly
           the
           Love
           of
           God
           must
           go
           deeper
           ,
           and
           rise
           higher
           ,
           or
           else
           it
           will
           never
           come
           up
           to
           the
           great
           Design
           of
           Religion
           ;
           which
           is
           ,
           not
           only
           to
           doe
           those
           outward
           Acts
           of
           Service
           which
           he
           commands
           and
           expects
           from
           us
           ;
           but
           to
           bring
           our
           Souls
           nearer
           to
           him
           ,
           to
           make
           him
           our
           Chief
           End
           ;
           and
           to
           direct
           the
           Course
           of
           our
           Lives
           and
           the
           Acts
           of
           our
           Obedience
           in
           order
           to
           it
           .
        
         
         
           Now
           this
           is
           a
           Duty
           towards
           God
           so
           necessary
           to
           our
           Happiness
           ,
           that
           we
           must
           be
           always
           obliged
           to
           it
           ,
           and
           at
           all
           times
           ;
           although
           it
           be
           an
           
             Affirmative
             Precept
          
           .
           For
           the
           true
           Reason
           of
           the
           Difference
           of
           Obligation
           is
           from
           the
           Nature
           of
           the
           Commands
           ,
           and
           not
           from
           the
           Manner
           of
           Expressing
           them
           either
           Negatively
           or
           Affimatively
           .
           The
           Reason
           of
           the
           perpetual
           Obligation
           of
           Negative
           Precepts
           is
           ,
           that
           it
           can
           never
           be
           lawfull
           to
           doe
           what
           God
           forbids
           ;
           but
           it
           may
           be
           sometimes
           lawfull
           to
           omit
           what
           he
           requires
           ;
           because
           the
           Circumstances
           may
           make
           it
           not
           to
           be
           a
           Duty
           at
           that
           time
           .
           But
           when
           an
           Affirmative
           Precept
           is
           of
           that
           nature
           that
           no
           Circumstances
           can
           alter
           the
           Obligation
           of
           it
           ,
           then
           it
           binds
           as
           much
           as
           a
           Negative
           .
           And
           so
           it
           is
           as
           to
           the
           Command
           of
           true
           Repentance
           ,
           and
           turning
           from
           the
           Love
           of
           Sin
           ,
           to
           the
           Love
           of
           God
           ;
           for
           no
           Man
           can
           be
           in
           such
           Circumstances
           wherein
           he
           is
           not
           bound
           to
           doe
           it
           .
        
         
           But
           as
           to
           particular
           Acts
           of
           Repentance
           and
           of
           the
           Love
           of
           God
           ,
           supposing
           that
           habitual
           Temper
           ,
           the
           Obligation
           of
           them
           is
           according
           to
           the
           proper
           Seasons
           and
           Occasions
           of
           them
           .
           When
           a
           Sinner
           is
           conscious
           to
           himself
           of
           fresh
           Acts
           of
           Sin
           ,
           he
           is
           bound
           to
           renew
           his
           Repentance
           ,
           and
           the
           Omission
           of
           it
           adds
           to
           his
           Guilt
           ;
           and
           when
           God
           calls
           Men
           to
           Repentance
           in
           a
           more
           than
           ordinary
           manner
           ,
           
           by
           strong
           Convictions
           of
           Conscience
           ;
           or
           some
           awakening
           Providence
           ;
           or
           by
           some
           solemn
           Times
           of
           Fasting
           ;
           he
           is
           guilty
           of
           a
           farther
           Aggravation
           of
           his
           Sin
           ,
           if
           he
           neglects
           those
           Seasons
           of
           performing
           the
           proper
           Acts
           of
           Repentance
           .
        
         
           But
           suppose
           we
           do
           know
           God
           ,
           and
           have
           this
           habitual
           Love
           to
           him
           as
           our
           Chief
           End
           ,
           doth
           this
           come
           up
           to
           all
           that
           Mankind
           owes
           to
           God
           ?
           Do
           we
           know
           him
           and
           love
           him
           and
           serve
           him
           as
           we
           ought
           to
           doe
           ?
           Do
           we
           not
           fail
           in
           the
           Manner
           and
           Degree
           of
           those
           very
           Duties
           which
           we
           in
           some
           measure
           perform
           ?
           And
           are
           not
           these
           Failings
           Omissions
           ?
           And
           will
           not
           these
           Omissions
           be
           charged
           upon
           us
           as
           Sins
           ?
           How
           then
           can
           Mankind
           hope
           to
           escape
           the
           Wrath
           of
           God
           against
           those
           who
           continue
           in
           the
           Practice
           of
           Sin
           ?
        
         
           To
           answer
           this
           ,
           we
           must
           distinguish
           between
           Omission
           as
           a
           Defect
           and
           as
           a
           
             Wilfull
             Sin.
          
           We
           must
           say
           ,
           as
           S.
           James
           doth
           ,
           
             In
             many
             things
             we
             offend
             all
          
           ;
           and
           in
           all
           things
           ,
           I
           am
           afraid
           ,
           
           we
           offend
           some
           way
           or
           other
           ;
           
             if
             God
             would
             be
             exact
             to
             mark
             what
             is
             done
             amiss
             .
          
           But
           here
           lies
           the
           main
           Point
           as
           to
           this
           Matter
           ,
           How
           far
           God
           will
           charge
           those
           things
           upon
           us
           as
           Omissions
           ,
           which
           in
           us
           come
           rather
           from
           want
           of
           Power
           than
           of
           Will
           to
           doe
           them
           ?
           I
           do
           not
           mean
           of
           
             Natural
             Faculties
          
           ,
           for
           those
           we
           have
           entire
           ,
           but
           of
           
             Moral
             Power
             ,
             i.
             e.
          
           of
           such
           a
           Measure
           of
           
           Divine
           Grace
           as
           will
           enable
           us
           to
           doe
           things
           beyond
           the
           Imperfection
           and
           Infirmity
           of
           our
           present
           state
           ;
           which
           ,
           in
           this
           fallen
           Condition
           ,
           is
           like
           that
           of
           a
           Man
           under
           a
           Dead-Palsie
           ,
           who
           hath
           all
           the
           Parts
           of
           a
           Man
           ,
           but
           not
           the
           Power
           of
           Moving
           them
           .
           And
           where
           God
           by
           his
           Grace
           doth
           recover
           Mankind
           to
           a
           New
           Life
           ,
           yet
           there
           are
           such
           Remainders
           of
           the
           former
           Deadness
           upon
           us
           ,
           as
           makes
           us
           unable
           to
           doe
           that
           which
           we
           most
           desire
           to
           doe
           ;
           and
           do
           fail
           in
           the
           manner
           of
           Performance
           ,
           where
           we
           are
           sincere
           as
           to
           our
           Purpose
           and
           Design
           .
           But
           will
           God
           lay
           these
           Moral
           Defects
           ,
           or
           Infirmities
           of
           our
           corrupt
           Nature
           on
           us
           as
           wilfull
           Sins
           now
           under
           the
           Gospel
           ?
           God
           forbid
           .
           I
           do
           not
           question
           God's
           Right
           to
           command
           us
           all
           that
           which
           is
           just
           in
           it self
           ,
           and
           he
           hath
           given
           us
           Faculties
           to
           doe
           ;
           but
           I
           consider
           him
           as
           a
           gracious
           Lord
           towards
           a
           decayed
           Tenant
           ,
           of
           whom
           ,
           if
           he
           be
           willing
           to
           pay
           what
           he
           is
           able
           ,
           
             he
             will
             not
             exact
             the
             uttermost
             farthing
          
           ;
           As
           a
           compassionate
           Commander
           to
           a
           wounded
           Soldier
           ,
           who
           is
           willing
           to
           accept
           what
           Service
           he
           is
           able
           to
           doe
           ,
           although
           he
           fails
           in
           many
           Points
           of
           his
           Duty
           ;
           As
           the
           good
           Samaritan
           ,
           which
           poured
           in
           
             Wine
             and
             Oil
          
           into
           the
           Wounds
           which
           he
           had
           not
           made
           ;
           and
           discharged
           
             the
             Debt
          
           which
           he
           had
           not
           contracted
           .
           If
           God
           were
           not
           infinitely
           Gracious
           and
           Mercifull
           ,
           there
           were
           little
           
           hopes
           for
           us
           to
           avoid
           Punishment
           ;
           but
           since
           he
           is
           pleased
           to
           deal
           with
           us
           upon
           the
           Terms
           of
           a
           New
           Covenant
           ,
           we
           have
           reason
           to
           hope
           that
           he
           will
           not
           charge
           
             Involuntary
             Neglects
          
           and
           
             Moral
             Disabilities
          
           upon
           us
           ,
           as
           
             Sins
             of
             Omission
          
           .
        
         
           2.
           
           There
           are
           Duties
           of
           
             External
             Worship
             and
             Service
          
           owing
           to
           God
           ;
           and
           how
           shall
           we
           know
           when
           the
           Omission
           of
           these
           becomes
           a
           Sin
           to
           us
           ?
           For
           these
           are
           not
           always
           necessary
           ,
           and
           sometimes
           we
           may
           be
           hindred
           from
           them
           .
        
         
           To
           answer
           this
           ,
           I
           lay
           down
           these
           Rules
           ;
        
         
           I.
           A
           Constant
           or
           Habitual
           Neglect
           of
           those
           Duties
           which
           God
           hath
           appointed
           for
           his
           Worship
           and
           Service
           ,
           cannot
           be
           without
           a
           Sin
           of
           Omission
           ,
           because
           ,
           that
           must
           arise
           from
           an
           evil
           Temper
           and
           Disposition
           of
           Mind
           .
           When
           it
           comes
           from
           a
           Contempt
           of
           God
           and
           his
           Service
           ,
           it
           must
           be
           a
           Sin
           ,
           because
           the
           Reason
           of
           it
           is
           a
           very
           great
           one
           .
           When
           it
           comes
           barely
           from
           a
           Careless
           ,
           Indifferent
           ,
           Slothfull
           Temper
           ,
           which
           is
           glad
           of
           any
           Excuses
           for
           the
           Neglect
           or
           Omission
           of
           them
           ;
           it
           argues
           very
           little
           Sense
           of
           Religion
           ,
           or
           Regard
           to
           God
           and
           his
           Service
           ,
           when
           they
           are
           so
           ready
           to
           find
           an
           Excuse
           for
           their
           Fault
           .
        
         
           But
           some
           are
           ready
           to
           justifie
           themselves
           in
           such
           a
           Neglect
           ,
           as
           though
           all
           the
           outward
           Worship
           of
           God
           were
           mere
           Ceremony
           ,
           and
           only
           a
           Decent
           
           way
           of
           entertaining
           the
           People
           with
           some
           outward
           Pomp
           and
           Shew
           of
           Devotion
           towards
           a
           
             Divine
             Majesty
          
           .
        
         
           I
           am
           afraid
           ,
           such
           hardly
           mention
           a
           
             Divine
             Majesty
          
           ,
           but
           in
           a
           Complement
           ;
           however
           ,
           we
           are
           willing
           to
           believe
           that
           they
           do
           own
           such
           a
           Being
           ,
           but
           they
           think
           it
           a
           vain
           thing
           to
           serve
           him
           ;
           as
           though
           he
           could
           be
           moved
           by
           our
           Prayers
           to
           him
           ,
           or
           Praises
           of
           him
           .
           We
           do
           not
           deny
           that
           God
           is
           Infinitely
           above
           all
           our
           Services
           :
           but
           is
           that
           a
           Reason
           why
           we
           should
           not
           serve
           him
           in
           the
           Way
           he
           requires
           it
           from
           us
           ?
           He
           doth
           not
           want
           our
           Services
           ,
           but
           we
           want
           his
           Favour
           and
           Blessings
           ;
           and
           can
           we
           expect
           them
           ,
           when
           we
           slight
           that
           little
           Service
           ,
           in
           Comparison
           of
           the
           time
           he
           allows
           for
           other
           Imployments
           ,
           which
           he
           expects
           from
           us
           ?
           If
           we
           had
           nothing
           but
           the
           Light
           of
           Nature
           to
           direct
           us
           ,
           we
           should
           conclude
           it
           very
           reasonable
           that
           Mankind
           should
           own
           their
           Creator
           ,
           by
           some
           Outward
           ,
           and
           Publick
           ,
           and
           Stated
           Ways
           and
           Times
           of
           Worship
           .
           For
           this
           is
           no
           more
           than
           natural
           Justice
           to
           own
           our
           Maker
           and
           Benefactor
           ;
           and
           can
           it
           become
           less
           necessary
           ,
           when
           he
           hath
           declared
           himself
           pleased
           with
           the
           Performance
           of
           them
           ,
           and
           made
           great
           Promises
           to
           those
           who
           call
           upon
           him
           ?
        
         
           But
           this
           ,
           say
           they
           ,
           is
           the
           greatest
           Difficulty
           of
           all
           ,
           to
           understand
           what
           Effect
           our
           Prayers
           can
           have
           
           upon
           the
           Eternal
           Counsels
           of
           Heaven
           ;
           since
           they
           are
           already
           fixed
           and
           cannot
           be
           Reversed
           by
           our
           Prayers
           .
        
         
           As
           great
           as
           this
           Difficulty
           is
           ,
           the
           true
           Point
           of
           it
           is
           only
           this
           ;
           Whether
           we
           are
           to
           Believe
           and
           Trust
           the
           frequent
           and
           repeated
           Promises
           of
           God
           ,
           although
           we
           are
           not
           able
           to
           comprehend
           ,
           how
           the
           Efficacy
           of
           our
           Prayers
           is
           taken
           in
           ,
           as
           a
           necessary
           Condition
           towards
           the
           Execution
           of
           God's
           Eternal
           Purposes
           .
           For
           ,
           if
           they
           are
           Conditions
           ,
           as
           the
           Scripture
           often
           tells
           us
           ;
           then
           we
           may
           easily
           understand
           what
           is
           meant
           by
           the
           Efficacy
           of
           Prayers
           ;
           and
           as
           to
           the
           manner
           of
           Reconciling
           such
           contingent
           Conditions
           with
           God's
           Eternal
           Purposes
           ;
           it
           is
           a
           Difficulty
           which
           will
           afford
           perpetual
           Matter
           of
           Dispute
           ,
           but
           ought
           no
           more
           to
           hinder
           us
           from
           plain
           Duties
           ,
           than
           a
           Man
           should
           be
           from
           going
           a
           necessary
           Journey
           ,
           till
           he
           be
           satisfied
           whether
           the
           Earth
           moves
           about
           the
           Sun
           ,
           or
           the
           Sun
           about
           the
           Earth
           .
        
         
           II.
           Whether
           the
           Omission
           of
           such
           publick
           Duties
           of
           Divine
           Worship
           be
           a
           Sin
           or
           not
           ,
           depends
           very
           much
           on
           the
           
             Reason
             and
             Occasion
          
           of
           it
           .
           For
           if
           it
           be
           a
           Wilfull
           Neglect
           ,
           it
           doth
           imply
           a
           Degree
           of
           Contempt
           ,
           and
           that
           cannot
           be
           without
           Sin.
           And
           that
           is
           a
           Wilfull
           Neglect
           ,
           when
           nothing
           but
           an
           Act
           of
           a
           Man
           's
           own
           Will
           hinders
           him
           from
           serving
           
           God
           in
           Publick
           :
           I
           do
           not
           mean
           only
           at
           the
           very
           time
           ,
           but
           if
           he
           hath
           by
           some
           former
           Act
           of
           his
           Will
           brought
           an
           Incapacity
           upon
           himself
           ,
           that
           want
           of
           Power
           doth
           not
           Excuse
           ,
           when
           the
           Impotency
           arises
           from
           a
           Voluntary
           Act
           of
           his
           own
           .
           If
           it
           be
           intended
           on
           Purpose
           to
           hinder
           ,
           it
           is
           as
           wilfull
           in
           its
           Cause
           ,
           as
           if
           there
           were
           no
           such
           Impediment
           .
           For
           ,
           although
           the
           Actual
           Impediment
           be
           the
           immediate
           Cause
           of
           the
           Omission
           ;
           yet
           it
           is
           the
           Design
           and
           Purpose
           which
           makes
           it
           Wilfull
           .
           But
           if
           Persons
           by
           an
           Act
           of
           Providence
           without
           their
           own
           Fault
           be
           hindred
           from
           the
           Worship
           of
           God
           as
           by
           long
           Sickness
           ;
           no
           one
           can
           say
           ,
           that
           this
           Omission
           is
           Wilfull
           ,
           and
           therefore
           cannot
           be
           accounted
           a
           Sin.
           But
           if
           a
           Person
           by
           his
           Intemperance
           and
           Debauchery
           hath
           brought
           himself
           into
           an
           Incapacity
           of
           attending
           on
           the
           Service
           of
           God
           ;
           we
           cannot
           say
           that
           the
           Actual
           Omission
           was
           Wilfull
           ;
           but
           we
           may
           justly
           say
           ,
           that
           the
           Original
           Cause
           was
           so
           ;
           and
           that
           it
           cannot
           excuse
           the
           Omission
           .
        
         
           II.
           But
           besides
           the
           Duties
           which
           we
           Owe
           to
           God
           ,
           there
           are
           such
           which
           we
           Owe
           to
           one
           another
           ,
           which
           cannot
           be
           omitted
           without
           Sin.
           But
           here
           the
           stating
           of
           the
           Case
           seems
           yet
           more
           difficult
           ,
           since
           there
           is
           not
           to
           plain
           an
           Authority
           to
           Oblige
           ;
           nor
           such
           a
           Relation
           to
           each
           other
           ,
           as
           we
           stand
           in
           to
           God.
           And
           besides
           the
           Circumstances
           of
           Humane
           
           Affairs
           are
           oftentimes
           so
           intricate
           and
           perplexed
           ,
           that
           it
           is
           very
           hard
           for
           Persons
           to
           know
           their
           Duties
           ,
           and
           much
           more
           to
           practice
           them
           .
        
         
           But
           there
           are
           certainly
           such
           Duties
           ,
           which
           we
           owe
           both
           
             to
             the
             Publick
             and
             to
             one
             another
          
           ;
           and
           it
           may
           be
           of
           some
           Use
           to
           us
           to
           understand
           the
           force
           of
           the
           Obligation
           ,
           and
           what
           those
           are
           which
           cannot
           be
           Omitted
           without
           Sin.
           
        
         
           1.
           
           
             As
             to
             the
             Publick
          
           ;
           and
           concerning
           that
           ,
           we
           may
           take
           Notice
           of
           two
           Rules
           ;
        
         
           1.
           
           Those
           Duties
           cannot
           be
           omitted
           without
           Sin
           ,
           which
           cannot
           be
           omitted
           without
           Prejudice
           to
           the
           Publick
           Good.
           By
           which
           I
           do
           not
           mean
           any
           Fancyfull
           Notions
           ,
           or
           Pretences
           to
           it
           ,
           but
           the
           true
           and
           real
           Publick
           Interest
           of
           the
           Nation
           ;
           which
           consists
           in
           the
           Preservation
           of
           our
           Religion
           and
           Laws
           .
           The
           main
           Duty
           of
           this
           kind
           ,
           which
           I
           shall
           insist
           upon
           ,
           is
           the
           laying
           aside
           all
           Heats
           and
           Animosities
           and
           Distinctions
           of
           Parties
           ,
           and
           minding
           and
           carrying
           on
           that
           which
           is
           the
           undoubted
           Common
           Interest
           of
           us
           all
           .
           What
           is
           the
           Meaning
           of
           all
           those
           Jealousies
           and
           Suspicions
           which
           are
           among
           us
           ,
           when
           we
           all
           profess
           to
           own
           the
           same
           Religion
           ,
           the
           same
           Laws
           ,
           and
           the
           same
           Government
           ?
        
         
           This
           is
           a
           very
           Melancholy
           Subject
           to
           speak
           of
           ;
           For
           this
           unseasonable
           Difference
           of
           Parties
           among
           our selves
           ,
           is
           like
           a
           Flaming
           Meteor
           in
           the
           Air
           ,
           
           we
           can
           hardly
           keep
           our selves
           from
           looking
           upon
           it
           ;
           and
           yet
           cannot
           behold
           it
           without
           some
           kind
           of
           Terror
           and
           Amazement
           .
           It
           is
           disputed
           among
           the
           Casuists
           ,
           whether
           if
           a
           Man
           sees
           two
           Men
           fighting
           with
           each
           other
           ,
           he
           be
           bound
           to
           part
           them
           to
           his
           own
           Hazard
           ;
           and
           the
           general
           Resolution
           is
           ,
           that
           if
           he
           be
           in
           a
           private
           Capacity
           he
           is
           not
           ,
           but
           in
           a
           Publick
           he
           is
           .
           I
           hope
           the
           publick
           Capacity
           ,
           I
           appear
           in
           here
           at
           this
           time
           ,
           will
           excuse
           my
           interposing
           to
           allay
           such
           Heats
           and
           Animosities
           as
           are
           not
           only
           of
           dangerous
           Consequence
           ,
           but
           great
           Sins
           .
           And
           therefore
           ,
           unless
           I
           would
           be
           guilty
           of
           omitting
           a
           Duty
           my self
           ,
           I
           must
           (
           and
           will
           )
           lay
           open
           the
           Mischief
           of
           such
           divided
           Interests
           as
           the
           Difference
           of
           Parties
           carries
           along
           with
           them
           .
        
         
           When
           God
           had
           given
           Children
           to
           Rebekah
           ,
           while
           they
           were
           yet
           unborn
           ,
           and
           in
           their
           Mother's
           Womb
           ,
           she
           found
           them
           struggling
           within
           her
           to
           such
           a
           degree
           as
           made
           her
           in
           a
           Consternation
           to
           cry
           out
           ,
           
             If
             it
             be
             so
             ,
             why
             am
             I
             thus
             ?
             i.
             e.
          
           If
           God
           hath
           given
           me
           these
           Children
           for
           Blessings
           ,
           What
           is
           the
           meaning
           of
           this
           struggling
           between
           them
           ?
           And
           it
           is
           said
           ,
           her
           Concernment
           was
           so
           great
           ,
           
             that
             she
             went
             to
             enquire
             of
             the
             Lord.
          
           
           Some
           think
           that
           Melchisedek
           was
           still
           living
           at
           Salem
           ,
           and
           that
           she
           went
           to
           him
           ,
           to
           consult
           about
           the
           Consequence
           of
           it
           ;
           and
           he
           was
           a
           very
           proper
           Person
           for
           it
           ;
           for
           he
           was
           
             King
             of
             
             Righteousness
          
           and
           
             King
             of
             Peace
          
           .
           And
           those
           are
           the
           best
           Antidotes
           against
           the
           Strugglings
           and
           Animosities
           of
           those
           who
           have
           the
           same
           common
           Interest
           and
           Obligations
           .
           We
           need
           not
           to
           consult
           any
           Oracle
           in
           this
           Case
           ;
           for
           S.
           Paul
           hath
           told
           us
           that
           ,
           
             if
             we
             bite
             and
             devour
             one
             another
          
           ;
           not
           like
           Canibals
           ,
           
           but
           like
           different
           Parties
           ,
           living
           in
           Hatred
           and
           Malice
           and
           Animosity
           to
           each
           other
           ;
           take
           heed
           ,
           saith
           he
           ,
           
             that
             ye
             be
             not
             consumed
             one
             of
             another
             .
          
           As
           if
           he
           had
           said
           ,
           Things
           cannot
           always
           continue
           at
           this
           pass
           ,
           the
           inward
           Fires
           ,
           if
           not
           suppressed
           ,
           will
           break
           out
           at
           last
           ,
           and
           in
           probability
           end
           in
           your
           mutual
           Destruction
           .
        
         
           Nothing
           hath
           more
           puzzled
           the
           Wits
           of
           Men
           in
           this
           Inquisitive
           Age
           ,
           than
           to
           give
           an
           Account
           of
           the
           Ebbing
           and
           Flowing
           of
           the
           Sea
           ;
           but
           a
           Great
           Man
           of
           our
           Nation
           hath
           told
           us
           ,
           
           that
           we
           need
           not
           run
           to
           the
           Moon
           ,
           or
           other
           remoter
           Causes
           ;
           for
           the
           true
           Reason
           of
           it
           is
           nothing
           else
           but
           the
           clashing
           of
           the
           Waters
           of
           two
           mighty
           Seas
           crossing
           each
           other
           ;
           and
           therefore
           ,
           where
           there
           are
           no
           such
           contrary
           Motions
           ,
           there
           is
           no
           such
           Ebbing
           and
           Flowing
           .
           We
           have
           too
           much
           of
           this
           Ebbing
           and
           Flowing
           upon
           Land
           ,
           both
           as
           to
           our
           Condition
           and
           Expectation
           .
           But
           whence
           comes
           it
           ?
           Is
           it
           not
           from
           two
           Parties
           among
           us
           crossing
           and
           striving
           to
           over
           top
           and
           over
           power
           each
           other
           ?
           And
           till
           we
           unite
           and
           join
           
           in
           the
           same
           common
           Current
           ,
           we
           have
           little
           cause
           to
           hope
           for
           a
           state
           of
           Peace
           and
           Tranquility
           .
           Our
           Saviour
           tells
           us
           ,
           
             a
             kingdom
             divided
             against
             it self
             cannot
             stand
             .
          
           
           I
           need
           not
           tell
           you
           of
           what
           Kingdom
           he
           speaks
           ;
           but
           it
           was
           such
           a
           one
           ,
           where
           there
           would
           be
           no
           Subtilty
           or
           Diligence
           wanting
           in
           the
           several
           Parties
           as
           to
           carrying
           on
           their
           Designs
           ;
           but
           he
           looks
           on
           an
           united
           common
           Interest
           so
           necessary
           to
           the
           preservation
           of
           Government
           ,
           that
           he
           declares
           ,
           that
           no
           kind
           of
           Society
           can
           be
           supported
           without
           it
           .
           If
           we
           then
           regard
           the
           Interest
           of
           our
           Nation
           or
           of
           our
           Religion
           ;
           If
           we
           would
           avoid
           the
           Shame
           and
           Reproch
           of
           Destroying
           by
           our
           Divisions
           ,
           what
           we
           pretended
           
             to
             value
             above
             our
             Lives
          
           ;
           we
           must
           lay
           aside
           our
           mutual
           Jealousies
           and
           Suspicions
           ;
           we
           must
           abate
           our
           Heats
           and
           Animosities
           ;
           we
           must
           unite
           and
           join
           in
           
             the
             things
             that
             belong
             to
             our
             Peace
             .
          
           But
           if
           
             they
             be
             hid
             from
             our
             eyes
          
           ;
           then
           I
           am
           afraid
           what
           S.
           Paul
           said
           of
           the
           Gospel
           may
           be
           too
           truly
           applied
           to
           
             the
             things
             of
             our
             Peace
             ;
             If
             they
             be
             hid
             ,
             they
             are
             hid
             to
             them
             that
             are
             lost
             ;
             in
             whom
             the
             God
             of
             this
             world
             hath
             blinded
             their
             eyes
             .
          
           For
           it
           is
           too
           apparent
           ,
           that
           the
           true
           Ground
           of
           the
           Contention
           of
           the
           several
           Parties
           ,
           is
           not
           Matter
           of
           Conscience
           or
           Religion
           ,
           or
           the
           common
           Interest
           of
           the
           Nation
           ,
           but
           about
           Power
           and
           Superiority
           over
           each
           other
           ;
           which
           ,
           if
           it
           be
           carried
           on
           ,
           in
           humane
           
           Probability
           can
           end
           in
           nothing
           but
           mutual
           Destruction
           .
           Which
           God
           of
           his
           Mercy
           prevent
           .
        
         
           II.
           Men
           cannot
           without
           Sin
           omit
           the
           doing
           those
           Duties
           which
           their
           Places
           do
           require
           from
           them
           .
           For
           those
           are
           intended
           for
           a
           publick
           Benefit
           .
        
         
           Those
           who
           
             study
             to
             be
             quiet
          
           ,
           
           
             and
             to
             doe
             their
             own
             business
             ,
          
           are
           not
           only
           the
           best
           Christians
           ,
           but
           the
           best
           Instruments
           of
           the
           publick
           Good.
           Whereas
           ,
           Men
           of
           turbulent
           ,
           restless
           and
           ambitious
           Minds
           ,
           who
           make
           abundance
           of
           Noise
           and
           Clamour
           ,
           are
           like
           Wasps
           ,
           always
           flying
           and
           buzzing
           about
           ,
           and
           very
           angry
           and
           peevish
           and
           discontented
           ;
           but
           are
           nothing
           so
           usefull
           as
           the
           more
           silent
           and
           industrious
           Bees
           ;
           which
           make
           the
           best
           of
           every
           thing
           ,
           and
           serve
           the
           common
           Interest
           by
           it
           .
        
         
           Every
           Society
           of
           Men
           is
           a
           Body
           made
           up
           of
           Head
           and
           Members
           knit
           and
           compacted
           together
           by
           Joints
           and
           Bands
           ;
           but
           all
           have
           their
           several
           Uses
           and
           Functions
           ,
           and
           while
           these
           are
           duly
           performed
           ,
           the
           whole
           is
           preserved
           ;
           but
           if
           the
           Feet
           should
           mutiny
           against
           the
           other
           Parts
           ,
           because
           they
           bear
           the
           Burthen
           of
           the
           whole
           ;
           or
           the
           Stomach
           ,
           that
           it
           is
           loaded
           and
           oppressed
           with
           what
           serves
           for
           the
           Nourishment
           of
           all
           ;
           or
           the
           Head
           ,
           that
           it
           must
           direct
           and
           contrive
           and
           manage
           all
           ;
           what
           would
           the
           Effect
           be
           of
           such
           Complaints
           and
           Discontents
           at
           their
           own
           Share
           ,
           but
           that
           the
           whole
           Body
           must
           
           suffer
           by
           them
           .
           While
           all
           the
           Materials
           of
           a
           Building
           are
           kept
           in
           their
           due
           Place
           and
           Order
           ,
           the
           whole
           is
           strengthened
           and
           supported
           ;
           but
           if
           they
           start
           out
           of
           their
           Places
           and
           tumble
           one
           upon
           another
           ,
           the
           whole
           must
           fall
           .
        
         
           There
           are
           always
           some
           who
           love
           to
           carry
           on
           their
           own
           Ends
           under
           Publick
           Pretences
           ;
           and
           if
           those
           be
           not
           attained
           ,
           they
           matter
           not
           what
           becomes
           of
           all
           other
           Interests
           ,
           although
           their
           own
           must
           suffer
           with
           the
           rest
           .
           These
           are
           like
           the
           Ivy
           to
           a
           flourishing
           Tree
           ,
           which
           seems
           to
           embrace
           it
           and
           stick
           close
           to
           it
           ,
           but
           it
           is
           for
           its
           own
           advantage
           ;
           but
           at
           the
           same
           time
           ,
           it
           weakens
           it
           and
           hinders
           its
           Growth
           ,
           and
           if
           it
           falls
           ,
           it
           must
           perish
           together
           with
           it
           .
        
         
           But
           there
           are
           others
           ,
           who
           by
           the
           very
           Duties
           of
           their
           Places
           are
           bound
           to
           regard
           the
           Publick
           and
           the
           Good
           of
           others
           ;
           and
           when
           they
           do
           it
           not
           ,
           they
           are
           certainly
           guilty
           of
           Sins
           of
           Omission
           in
           a
           high
           Degree
           .
           For
           every
           such
           place
           is
           a
           Trust
           from
           God
           ,
           of
           which
           an
           Account
           must
           be
           given
           ;
           and
           a
           Sacred
           and
           Solemn
           Obligation
           goes
           along
           with
           them
           ;
           so
           that
           there
           can
           be
           no
           Sins
           of
           Omission
           in
           such
           Cases
           ,
           without
           Sins
           of
           Commission
           of
           as
           high
           a
           Nature
           as
           Breach
           of
           Trust
           ,
           and
           of
           the
           most
           solemn
           Obligations
           .
           The
           truth
           is
           ,
           the
           World
           is
           so
           humoursome
           and
           fantastical
           a
           thing
           ,
           that
           it
           will
           hardly
           endure
           to
           be
           made
           better
           ;
           so
           that
           those
           who
           have
           
           the
           greatest
           Zeal
           and
           Resolution
           to
           
             do
             good
          
           ,
           are
           extremely
           discouraged
           in
           it
           ,
           when
           they
           find
           so
           many
           Objections
           and
           Difficulties
           ;
           such
           frowardness
           and
           Perverseness
           in
           some
           ,
           such
           Remissness
           and
           Coldness
           in
           others
           ,
           such
           an
           Universal
           
             Lassitude
             and
             Indifferency
          
           ,
           that
           it
           is
           enough
           to
           check
           the
           best
           Inclinations
           that
           way
           ,
           and
           to
           make
           them
           leave
           the
           World
           to
           be
           managed
           as
           it
           will.
           And
           there
           are
           some
           Seasons
           wherein
           it
           is
           much
           harder
           to
           
             do
             Good
          
           than
           in
           others
           .
           Such
           I
           mean
           ,
           when
           Wickedness
           and
           Vice
           have
           corrupted
           the
           very
           Principles
           of
           Mens
           Minds
           ;
           when
           they
           Account
           it
           a
           Piece
           of
           Wit
           to
           be
           Profane
           ,
           and
           a
           higher
           sort
           of
           Breeding
           to
           despise
           Religion
           and
           Vertue
           ;
           when
           some
           are
           ready
           to
           pervert
           the
           best
           Designs
           ,
           and
           mix
           such
           Mean
           and
           Sinister
           Ends
           of
           their
           own
           with
           them
           ,
           and
           thereby
           blast
           them
           ,
           that
           they
           come
           to
           nothing
           ;
           when
           others
           will
           not
           endure
           that
           Good
           may
           be
           done
           ,
           unless
           they
           may
           have
           the
           sole
           doing
           of
           it
           ,
           and
           endeavour
           to
           lessen
           the
           Reputation
           of
           all
           who
           are
           
             not
             altogether
             such
             as
             themselves
          
           ;
           When
           all
           imaginable
           Arts
           are
           used
           to
           make
           Government
           Contemptible
           ;
           and
           the
           best
           Purposes
           ineffectual
           ;
           Lastly
           ,
           when
           any
           who
           are
           bound
           to
           carry
           on
           the
           Publick
           Good
           ,
           account
           it
           Wisdom
           to
           do
           little
           or
           nothing
           in
           their
           Places
           ,
           and
           take
           all
           possible
           Care
           to
           disoblige
           no
           Body
           by
           doing
           their
           Duties
           ,
           for
           
           fear
           of
           evil
           Consequences
           ;
           I
           say
           ,
           when
           such
           Seasons
           do
           happen
           ,
           there
           is
           a
           very
           Melancholy
           Prospect
           of
           Affairs
           ,
           and
           little
           Hopes
           of
           doing
           or
           of
           
             seeing
             Good.
          
           
        
         
           II.
           I
           now
           proceed
           to
           the
           Good
           which
           we
           are
           to
           do
           with
           Respect
           to
           others
           of
           the
           same
           Nature
           and
           in
           a
           worse
           Condition
           than
           our selves
           ;
           and
           therefore
           need
           our
           Help
           and
           Assistance
           .
           This
           is
           so
           remarkable
           a
           Sense
           of
           
             doing
             Good
          
           ,
           that
           it
           hath
           almost
           appropriated
           the
           Name
           to
           it self
           ;
           as
           
             Good
             Works
          
           are
           generally
           taken
           for
           Works
           of
           Charity
           .
           These
           are
           such
           ,
           as
           all
           agree
           ,
           that
           they
           cannot
           be
           wholly
           omitted
           without
           Sin
           ;
           but
           the
           difficulty
           lies
           in
           stating
           the
           Measure
           and
           Seasons
           of
           the
           Obligation
           to
           them
           .
           Concerning
           which
           ,
           these
           Rules
           may
           be
           observed
           :
        
         
           1.
           
           That
           the
           Measures
           of
           Duty
           in
           this
           Case
           are
           very
           different
           ,
           according
           to
           the
           different
           Circumstances
           and
           Conditions
           of
           Persons
           .
           For
           ,
           although
           the
           standing
           General
           Rules
           of
           our
           Duty
           are
           fixed
           and
           unalterable
           ;
           yet
           the
           particular
           Obligations
           depend
           upon
           great
           Variety
           of
           Circumstances
           ,
           as
           to
           those
           who
           are
           to
           do
           and
           to
           receive
           Good.
           If
           the
           Easiness
           of
           Persons
           Conditions
           in
           the
           World
           will
           afford
           their
           laying
           by
           a
           constant
           Stock
           of
           Charity
           ,
           it
           will
           be
           always
           in
           readiness
           for
           such
           Occasions
           ,
           when
           we
           would
           be
           more
           willing
           to
           doe
           Good
           if
           
           it
           were
           in
           our
           Power
           ;
           but
           it
           is
           hardly
           possible
           to
           make
           such
           Rules
           which
           may
           not
           give
           Occasions
           for
           trouble
           to
           scrupulous
           Minds
           ,
           when
           they
           do
           not
           strictly
           observe
           them
           .
           But
           we
           are
           all
           so
           far
           bound
           to
           do
           Good
           to
           those
           in
           Want
           ,
           that
           the
           not
           doing
           it
           according
           to
           our
           Abilities
           and
           Opportunities
           ,
           is
           such
           a
           Sin
           of
           Omission
           as
           is
           inconsistent
           with
           true
           Christianity
           ;
           but
           of
           those
           ,
           every
           Person
           is
           left
           to
           judge
           ;
           but
           so
           ,
           as
           he
           must
           give
           an
           Account
           of
           it
           at
           the
           Great
           Day
           .
           For
           ,
           it
           is
           observable
           ,
           that
           our
           Saviour
           speaking
           of
           the
           Proceedings
           then
           ,
           particularly
           mentions
           the
           Sins
           of
           Omission
           with
           Respect
           to
           the
           doing
           Good
           to
           others
           .
           
        
         
           2.
           
           There
           are
           particular
           Seasons
           ,
           when
           a
           greater
           Measure
           of
           
             doing
             Good
          
           is
           required
           than
           at
           others
           ;
           
             i.
             e.
          
           When
           Persons
           suffer
           for
           Religion
           and
           a
           good
           Conscience
           ;
           When
           the
           Necessities
           of
           People
           are
           more
           general
           and
           pressing
           ;
           When
           great
           Objects
           of
           Charity
           are
           certainly
           known
           to
           our selves
           and
           concealed
           from
           others
           ;
           When
           a
           present
           Relief
           puts
           them
           into
           a
           way
           of
           
             doing
             Good
          
           for
           themselves
           ;
           When
           God
           hath
           
             done
             Good
          
           to
           us
           after
           a
           more
           remarkable
           manner
           than
           he
           hath
           to
           others
           ;
           When
           we
           
             do
             the
             more
             Good
          
           ,
           because
           we
           have
           done
           so
           much
           Evil
           ;
           and
           thereby
           manifest
           the
           Sincerity
           of
           our
           Repentance
           ,
           by
           bringing
           forth
           such
           Fruits
           worthy
           of
           Amendment
           of
           Life
           ;
           When
           our
           Calling
           and
           
           Profession
           is
           to
           
             do
             Good
          
           ;
           and
           we
           are
           bound
           to
           give
           the
           best
           Examples
           to
           others
           according
           to
           our
           Abilities
           ;
           When
           our
           Religion
           suffers
           by
           not
           
             doing
             Good
          
           ,
           and
           our
           Faith
           is
           questioned
           for
           want
           of
           
             Good
             Works
          
           ;
           Lastly
           ,
           When
           there
           are
           no
           such
           Natural
           Drains
           of
           Charity
           ,
           as
           Children
           and
           near
           Relations
           which
           need
           our
           Assistance
           ;
           in
           these
           and
           many
           other
           Instances
           of
           a
           like
           Nature
           ,
           there
           is
           so
           much
           greater
           Obligation
           to
           the
           
             doing
             Good
          
           ,
           that
           it
           cannot
           be
           Omitted
           without
           Sin.
           
        
         
           II.
           I
           now
           come
           in
           the
           last
           Place
           ,
           to
           consider
           the
           Nature
           of
           the
           Obligation
           we
           lie
           under
           to
           do
           the
           Good
           we
           know
           .
           And
           the
           Reason
           of
           considering
           this
           ,
           is
           from
           the
           Comparison
           of
           several
           Duties
           with
           one
           another
           ;
           for
           we
           may
           be
           bound
           to
           several
           things
           at
           the
           same
           time
           ,
           but
           we
           cannot
           perform
           them
           together
           ;
           and
           the
           Difficulty
           then
           is
           to
           understand
           ,
           which
           of
           these
           Duties
           we
           may
           Omit
           without
           Sin.
           
        
         
           And
           the
           Comparison
           may
           be
           three-fold
           ;
           
             
               1.
               
               As
               to
               the
               Nature
               of
               the
               Duties
               .
            
             
               2.
               
               As
               to
               the
               Authority
               which
               enjoyns
               them
               .
            
             
               3.
               
               As
               to
               the
               particular
               Obligation
               we
               are
               under
               to
               do
               them
               .
            
          
        
         
           1.
           
           As
           to
           the
           Nature
           of
           our
           Duties
           .
           For
           there
           are
           several
           kinds
           of
           things
           that
           are
           Good
           ;
           and
           we
           are
           to
           have
           a
           different
           Regard
           to
           them
           .
           Some
           things
           are
           Good
           because
           they
           are
           commanded
           ;
           and
           
           some
           things
           are
           commanded
           ,
           because
           they
           are
           Good
           ;
           and
           even
           God
           himself
           allows
           us
           to
           make
           a
           Difference
           between
           these
           ,
           when
           himself
           saith
           ,
           
             I
             will
             have
             Mercy
             ,
             and
             not
             Sacrifice
          
           ;
           
           although
           he
           required
           both
           ;
           but
           if
           it
           happens
           that
           both
           cannot
           be
           done
           ,
           then
           he
           prefers
           the
           former
           ,
           although
           his
           own
           Honour
           seems
           more
           concerned
           in
           the
           latter
           .
           Our
           Saviour
           extends
           this
           Rule
           to
           Mercy
           on
           the
           Souls
           of
           Men
           ;
           and
           to
           Mercy
           on
           our
           Bodies
           ,
           even
           out
           of
           the
           Case
           of
           urgent
           or
           extreme
           Necessity
           ,
           
           which
           cannot
           be
           pleaded
           in
           the
           Apostles
           Case
           of
           
             Plucking
             the
             Ears
             of
             Corn
             on
             the
             Sabbath
             day
             .
          
           
           But
           from
           hence
           we
           have
           ground
           to
           infer
           ,
           that
           when
           two
           Duties
           interfere
           with
           one
           another
           ,
           we
           are
           bound
           to
           prefer
           the
           greater
           and
           more
           substantial
           Duty
           ,
           and
           then
           the
           Omission
           of
           the
           lesser
           is
           no
           Sin.
           
        
         
           2.
           
           As
           to
           the
           Authority
           which
           requires
           them
           .
           There
           is
           no
           question
           ,
           but
           when
           the
           Authority
           of
           God
           and
           Man
           do
           contradict
           each
           other
           ,
           
             God
             is
             to
             be
             obeyed
             rather
             than
             Man.
          
           But
           the
           Authority
           of
           God's
           Command
           is
           not
           equally
           clear
           in
           all
           Cases
           ;
           for
           some
           things
           are
           required
           plainly
           and
           directly
           ,
           and
           some
           things
           by
           consequence
           and
           parity
           of
           Reason
           ;
           some
           things
           are
           declared
           and
           enforced
           by
           the
           Gospel
           ,
           others
           left
           to
           our
           own
           Deductions
           and
           Inferences
           ;
           some
           things
           are
           made
           positive
           Commands
           
           for
           all
           Ages
           ,
           others
           are
           reported
           by
           way
           of
           Example
           ,
           but
           that
           Example
           understood
           by
           the
           Church
           to
           have
           the
           force
           of
           a
           Command
           ;
           now
           ,
           in
           all
           these
           and
           other
           like
           Cases
           ,
           we
           ought
           to
           have
           the
           greatest
           regard
           to
           plain
           ,
           positive
           ,
           moral
           and
           perpetual
           Commands
           ;
           but
           withall
           ,
           to
           have
           a
           due
           regard
           to
           consequential
           and
           usefull
           Duties
           ,
           especially
           where
           the
           Church
           of
           God
           hath
           always
           so
           understood
           them
           ,
           which
           is
           the
           best
           Interpreter
           of
           such
           doubtfull
           Cases
           ,
           where
           the
           Sense
           of
           it
           is
           truly
           delivered
           to
           us
           .
        
         
           3.
           
           As
           to
           the
           Obligation
           we
           are
           under
           ;
           and
           that
           is
           threefold
           .
           1.
           
           That
           of
           Nature
           ,
           which
           is
           ,
           to
           act
           according
           to
           Reason
           ;
           and
           none
           can
           question
           that
           ,
           but
           those
           who
           question
           ,
           whether
           there
           be
           any
           such
           Principle
           as
           Reason
           in
           Mankind
           ;
           and
           whosoever
           do
           so
           ,
           have
           Reason
           to
           begin
           at
           home
           .
           2.
           
           Of
           Christianity
           ,
           which
           supposes
           and
           enforces
           that
           of
           Nature
           ,
           and
           superadds
           many
           other
           Duties
           which
           we
           are
           bound
           to
           perform
           as
           Christians
           .
           3.
           
           Of
           our
           
             Several
             Relations
          
           ,
           and
           particular
           Imployments
           .
           As
           to
           the
           former
           ,
           we
           are
           under
           great
           Obligations
           from
           God
           and
           Nature
           and
           Christianity
           ,
           to
           doe
           the
           Duties
           which
           belong
           to
           us
           in
           them
           .
           As
           to
           the
           latter
           ,
           they
           commonly
           require
           a
           stricter
           Obligation
           by
           Oath
           ,
           to
           doe
           those
           things
           which
           otherwise
           we
           are
           not
           bound
           to
           doe
           .
           But
           being
           entered
           into
           it
           
           by
           a
           voluntary
           Act
           of
           our
           own
           ,
           we
           cannot
           omit
           such
           Duties
           without
           Sin
           ,
           but
           where
           the
           Circumstances
           of
           things
           do
           supersede
           the
           Obligation
           .
        
         
           Thus
           I
           have
           gon
           through
           ,
           as
           clearly
           and
           distinctly
           as
           I
           could
           ,
           the
           most
           usefull
           Cases
           relating
           to
           
             Sins
             of
             Omission
          
           ;
           It
           remains
           now
           ,
           that
           I
           make
           some
           Application
           to
           our selves
           .
        
         
           When
           we
           reflect
           on
           our
           Lives
           and
           Actions
           ,
           our
           
             Sins
             of
             Commission
          
           are
           apt
           to
           terrifie
           our
           Consciences
           ;
           and
           make
           us
           very
           apprehensive
           of
           the
           Wrath
           of
           God
           ;
           but
           how
           few
           are
           any
           ways
           concerned
           for
           their
           
             Sins
             of
             Omission
             ,
             viz.
          
           For
           not
           discharging
           the
           Duties
           of
           their
           Places
           ,
           for
           not
           doing
           the
           Good
           they
           might
           and
           ought
           to
           have
           done
           ,
           for
           not
           serving
           God
           with
           Diligence
           and
           exemplary
           Devotion
           ,
           for
           not
           having
           their
           Minds
           so
           fixed
           and
           intent
           upon
           him
           as
           they
           ought
           to
           have
           on
           their
           Creatour
           and
           Preserver
           and
           Redeemer
           ?
           In
           a
           very
           corrupt
           Age
           not
           to
           be
           remarkable
           for
           
             doing
             Evil
          
           is
           a
           kind
           of
           Saintship
           ;
           but
           how
           few
           are
           remarkable
           for
           
             doing
             Good
          
           ?
           and
           yet
           that
           is
           one
           of
           the
           best
           Characters
           of
           Saintship
           .
           How
           much
           time
           is
           squandred
           away
           in
           Vanity
           and
           Folly
           ?
           and
           yet
           ,
           how
           is
           that
           grudged
           which
           is
           spent
           in
           the
           Worship
           of
           God
           ?
           O
           what
           a
           burthen
           it
           is
           to
           serve
           God
           ,
           and
           spend
           any
           time
           in
           Devotion
           !
           How
           many
           Excuses
           and
           Pretences
           of
           Business
           will
           such
           make
           rather
           than
           attend
           upon
           
           Religous
           Duties
           ,
           which
           themselves
           would
           judge
           very
           frivolous
           in
           other
           Matters
           !
           And
           will
           God
           and
           Conscience
           be
           satisfied
           with
           such
           unequal
           Dealing
           ,
           such
           notorious
           Partiality
           ?
           Let
           us
           deal
           faithfully
           and
           sincerely
           with
           our selves
           ;
           Are
           we
           as
           ready
           to
           serve
           God
           as
           to
           serve
           our
           Lusts
           and
           Pleasures
           ?
           Have
           we
           the
           same
           regard
           to
           his
           Worship
           that
           we
           have
           to
           any
           thing
           we
           really
           love
           and
           esteem
           ?
        
         
           If
           not
           ,
           there
           must
           be
           something
           very
           much
           amiss
           in
           the
           Temper
           and
           Disposition
           of
           the
           Mind
           ;
           and
           we
           are
           highly
           concerned
           to
           look
           into
           it
           .
           I
           do
           not
           speak
           now
           of
           casual
           and
           
             accidental
             Omissions
          
           of
           some
           particular
           Duties
           at
           some
           times
           ;
           but
           of
           a
           general
           Unconcernedness
           about
           Matters
           of
           Religion
           ,
           as
           though
           they
           were
           either
           too
           high
           in
           the
           Speculation
           ,
           or
           too
           mean
           and
           low
           in
           the
           Practice
           of
           them
           ;
           or
           at
           least
           ,
           that
           it
           is
           no
           great
           Matter
           one
           way
           or
           other
           ,
           whether
           they
           mind
           them
           or
           not
           .
           This
           ,
           I
           am
           afraid
           ,
           is
           too
           much
           the
           Temper
           of
           the
           Age
           we
           live
           in
           ;
           which
           seems
           to
           be
           sinking
           into
           a
           strange
           Indifferency
           about
           Religion
           .
           It
           is
           possible
           for
           Persons
           to
           have
           a
           Zeal
           against
           some
           corrupt
           Opinions
           and
           Practices
           in
           Religion
           ;
           and
           yet
           to
           have
           no
           true
           Zeal
           or
           Concernment
           for
           Religion
           it self
           .
           For
           they
           may
           so
           much
           hate
           being
           imposed
           upon
           by
           false
           Pretenders
           ,
           that
           carry
           on
           an
           
           Interest
           and
           Faction
           ,
           under
           the
           Shew
           of
           Religion
           ,
           as
           from
           thence
           to
           suspect
           all
           Religion
           to
           be
           nothing
           else
           ;
           which
           is
           as
           unreasonable
           ,
           as
           for
           a
           Man
           to
           conclude
           ,
           that
           all
           Merchants
           and
           Jewellers
           are
           Cheats
           ,
           and
           that
           there
           are
           no
           such
           things
           (
           nor
           can
           be
           )
           as
           true
           Diamonds
           in
           the
           World
           ,
           because
           he
           hath
           fallen
           into
           the
           hands
           of
           such
           as
           would
           have
           cheated
           him
           with
           those
           which
           were
           counterfeit
           .
           And
           it
           is
           common
           with
           such
           who
           design
           to
           deceive
           ,
           that
           what
           they
           want
           in
           Sincerity
           ,
           they
           make
           up
           with
           Confidence
           .
           This
           is
           a
           good
           Argument
           for
           caution
           and
           looking
           about
           us
           ;
           but
           it
           is
           none
           at
           all
           for
           our
           indifferency
           about
           Matters
           of
           Religion
           .
           For
           it
           is
           not
           here
           ,
           as
           in
           Jewels
           ,
           which
           are
           fine
           things
           to
           look
           upon
           ;
           but
           the
           Happiness
           of
           Life
           doth
           not
           depend
           upon
           them
           .
           But
           would
           any
           one
           let
           alone
           things
           necessary
           to
           the
           Support
           of
           Life
           ,
           because
           Poison
           may
           be
           put
           into
           them
           ?
           We
           may
           take
           care
           to
           prevent
           it
           ;
           but
           we
           must
           have
           the
           Necessaries
           of
           Life
           ;
           and
           it
           would
           be
           great
           Folly
           to
           die
           for
           want
           of
           Sustenance
           ,
           for
           fear
           of
           being
           Poisoned
           .
        
         
           If
           we
           have
           no
           true
           Love
           to
           God
           and
           Religion
           ,
           we
           must
           perish
           ;
           for
           there
           is
           no
           hopes
           of
           Salvation
           without
           it
           .
           And
           if
           we
           go
           on
           in
           a
           careless
           Indifferency
           about
           God
           and
           his
           Service
           ;
           If
           we
           do
           not
           do
           our
           Endeavours
           for
           suppressing
           Wickedness
           
           and
           Vice
           ;
           If
           we
           do
           not
           mind
           Religion
           our selves
           ,
           nor
           are
           incouraging
           it
           in
           others
           ,
           it
           will
           shew
           that
           we
           have
           not
           that
           Love
           of
           God
           and
           Religion
           which
           we
           ought
           to
           have
           .
        
         
           Therefore
           ,
           if
           we
           regard
           the
           Honour
           of
           God
           ,
           our
           own
           Salvation
           ,
           the
           Duties
           of
           our
           Places
           ,
           the
           Interest
           of
           the
           Nation
           ,
           and
           the
           Satisfaction
           of
           all
           that
           are
           Wise
           and
           Good
           ,
           we
           must
           shake
           off
           all
           this
           Coldness
           and
           Indifferency
           about
           Religion
           ,
           and
           apply
           our selves
           heartily
           and
           sincerely
           to
           promote
           the
           great
           Ends
           of
           it
           ;
           which
           are
           ,
           to
           make
           Persons
           Good
           in
           this
           World
           ,
           and
           Happy
           in
           another
           .
        
         
           Which
           God
           of
           his
           Mercy
           grant
           ,
           &c.
           
        
         
           FINIS
           .
        
      
    
     
       
         
         
           A
           Catalogue
           of
           some
           Books
           ,
           published
           by
           the
           Right
           Reverend
           Father
           in
           God
           ,
           EDWARD
           ,
           Lord
           Bishop
           of
           Worcester
           :
           And
           sold
           by
           
             Henry
             Mortlock
          
           ,
           at
           the
           Phoenix
           in
           St.
           
           Paul's
           Church-Yard
           .
        
         
           SErmons
           preached
           upon
           several
           Occasions
           ,
           with
           a
           Discourse
           Annexed
           concerning
           the
           True
           Reason
           of
           the
           Sufferings
           of
           Christ
           ;
           wherein
           Crellius
           his
           Answer
           to
           Grotius
           is
           consider'd
           .
           In
           Fol.
           
        
         
           The
           Reformation
           justified
           in
           a
           Sermon
           preached
           at
           Guild-Hall
           Chapel
           ,
           Sept.
           21.
           1673.
           before
           the
           Lord
           Mayor
           ,
           &c.
           upon
           Acts
           24.14
           .
        
         
           A
           Sermon
           preached
           Nov.
           5.
           1673.
           at
           St.
           
             Margarets
             Westminster
          
           ,
           upon
           Matt.
           7.15
           ,
           16.
           
        
         
           A
           Sermon
           preached
           before
           the
           King
           at
           
             White-Hall
             ,
             Feb.
          
           24.
           1674
           /
           5
           upon
           Heb.
           3.13
           .
        
         
           A
           Sermon
           preached
           on
           the
           Fast-day
           ,
           Nov.
           13.
           1678.
           at
           St.
           
             Margarets
             Westminster
          
           ,
           before
           the
           Honourable
           House
           of
           Commons
           ,
           upon
           1
           Sam.
           12.24
           ,
           25.
           
        
         
           A
           Sermon
           preached
           before
           the
           King
           at
           
             White-Hall
             ,
             March
          
           7
           ,
           1678
           /
           9.
           upon
           Matt.
           10.16
           .
        
         
           The
           Mischief
           of
           Separation
           ,
           a
           Sermon
           preached
           at
           Guild-Hall
           Chapel
           ,
           May
           11.
           1680.
           before
           the
           Lord
           Mayor
           ,
           &c.
           upon
           Phil.
           3.16
           .
        
         
           Protestant
           Charity
           ,
           a
           Sermon
           preached
           at
           St.
           
           Sepulchre's
           Church
           on
           Tuesday
           in
           Easter
           Week
           ,
           1681.
           before
           the
           Lord
           Mayor
           ,
           &c.
           upon
           Gal.
           6.9
           .
        
         
           Of
           the
           nature
           of
           Superstition
           ,
           a
           Sermon
           preached
           at
           St.
           
           Dunstan's
           West
           ,
           March
           31.
           1682.
           upon
           Col.
           2.23
           .
        
         
           A
           Sermon
           preached
           before
           the
           King
           ,
           Feb.
           15.
           
           168●
           /
           4.
           upon
           Job
           .
           23.15
           .
        
         
           A
           Sermon
           preached
           at
           a
           publick
           Ordination
           at
           St.
           
             Peter's
             Cornhill
             ,
             March
          
           15.
           l684
           /
           5.
           upon
           1
           Tim.
           5.22
           .
        
         
           A
           Sermon
           preached
           at
           
             White-Hall
             ,
             Feb.
          
           19.
           1685
           
           /
           6.
           being
           the
           first
           Friday
           in
           Lent
           ,
           upon
           Luke
           15.18
           .
        
         
           Scripture
           and
           Tradition
           campared
           ,
           in
           a
           Sermon
           preached
           at
           Guild-Hall
           Chapel
           ,
           Nov.
           27.
           1687.
           upon
           Col.
           2.16
           .
        
         
           A
           Sermon
           preached
           before
           the
           Queen
           at
           
             White-Hall
             ,
             Feb.
          
           22.
           1688
           
           /
           9.
           upon
           1
           Pet.
           4.18
           .
        
         
           A
           Sermon
           preached
           before
           the
           King
           and
           Queen
           at
           
             White-Hall
             ,
             March
          
           23.
           1689
           /
           90
           upon
           Eccles.
           11.9
           .
        
         
         
           Christian
           Magnanimity
           :
           A
           Sermon
           preached
           in
           the
           Cathedral-Church
           at
           Worcester
           ,
           at
           the
           time
           of
           the
           Assizes
           ,
           Sept.
           21.
           1690.
           upon
           2
           Tim.
           1.7
           .
        
         
           A
           Sermon
           preached
           before
           the
           Queen
           at
           
             White-Hall
             ,
             March
          
           1.
           1690
           
           /
           1.
           on
           Luke
           6.46
           .
        
         
           A
           Sermon
           preached
           before
           the
           Queen
           at
           
             White-Hall
             ,
             March
          
           13.
           1691
           
           /
           2.
           upon
           Rom.
           8.6
           .
        
         
           The
           Mysteries
           of
           the
           Christian
           Faith
           Vindicated
           ,
           in
           a
           Sermon
           preached
           at
           St.
           
             Lawrence-Jewry
             ,
             London
             ,
             April
          
           7.
           1691.
           upon
           1
           Tim.
           1.15
           .
        
         
           A
           Sermon
           preached
           before
           the
           King
           and
           Queen
           at
           White-Hall
           ,
           on
           
           Christmas-day
           ,
           1693.
           upon
           St.
           John
           3.17
           .
        
         
           The
           Bishop
           of
           
           Worcester's
           Charge
           to
           the
           Clergy
           of
           his
           Diocese
           ,
           in
           his
           Primary
           Visitation
           ,
           begun
           at
           
             Worcester
             ,
             Sept.
          
           11.
           1690.
           
        
         
           The
           Unreasonableness
           of
           a
           Separa●ion
           from
           the
           New
           Bishops
           :
           Or
           a
           Treatise
           out
           of
           Ecclesiastial
           History
           .
           Shewing
           ,
           That
           although
           a
           Bishop
           was
           unjustly
           deprived
           ,
           neither
           He
           nor
           the
           Church
           ever
           made
           a
           Separation
           ,
           if
           the
           Successor
           was
           not
           an
           Heretick
           .
           Translated
           out
           of
           an
           antient
           Greek
           Manuscript
           in
           the
           Publick
           Library
           at
           Oxford
           .
        
         
           The
           Case
           of
           Sees
           Vacant
           ,
           by
           an
           Unjust
           or
           Uncanonical
           Deprivation
           ,
           stated
           :
           in
           Reply
           to
           a
           Treatise
           ,
           entituled
           ,
           
             A
             Vindication
             of
             the
             Deprived
             Bishops
             ,
          
           &c.
           
           Together
           with
           the
           several
           Pamphlets
           lately
           published
           ,
           as
           Answers
           to
           the
           Baroccian
           Treatise
           :
           both
           by
           
             Humphrey
             Hody
          
           ,
           D.
           D.
           Fellow
           of
           
           Wadham-College
           in
           Oxford
           .
        
         
           The
           Folly
           and
           Unreasonableness
           of
           Atheism
           demonstrated
           from
           the
           Advantage
           and
           Pleasure
           of
           a
           Religious
           Life
           ;
           The
           Faculties
           of
           Humane
           Souls
           ;
           The
           Structure
           of
           Animate
           Bodies
           ,
           and
           the
           Origin
           and
           Frame
           of
           the
           World
           :
           in
           Eight
           Sermons
           ,
           preached
           at
           the
           Lecture
           founded
           by
           the
           Honourable
           
             Robert
             Boyle
          
           ,
           
             Esq
          
           in
           the
           First
           Year
           1692.
           by
           
             Richard
             Bentley
          
           ,
           M.
           A.
           Chaplain
           to
           the
           Right
           Reverend
           Father
           in
           God
           ,
           Edward
           ,
           Lord
           Bishop
           of
           Worcester
           .
        
         
           The
           End
           of
           the
           Catalogue
           .
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A61598-e160
           
             2.12
             .
          
           
             2.10
             .
          
           
             Gal.
             3.22
             .
          
           
             ch
             .
             3.
             
             ●
             .
          
           
             
               Omisio
               non
               est
               nisi
               boni
               debiti
               ad
               quod
               aliquis
               tenetur
               ,
            
             Aqu.
             2.3.79.3
             .
             &
             1.2.6.3
             .
             Reginald
             .
             
               Prox.
               l.
            
             15.
             c.
             2.
             n.
             10.
             
          
           
             1.2
             .
             Q.
             89.6
             .
          
           
             Victor
             .
             Rel.
             13.
             
             Navarr
             .
             Man.
             c.
             11.
             n.
             7.
             
          
           
             Tolet.
             
               Sum.
               l.
            
             4.
             c.
             9.
             
          
           
             Azor.
             T.
             1.
             l.
             9.
             c.
             4.
             
          
           
             Gr.
             de
             Valent
             .
             To.
             2.
             
             Disp.
             6.
             
             Qu.
             19.
             
          
           
             To.
             3.
             
             Dis.
             3.
             
             Qu.
             19.
             
          
           
             Psal.
             104.
             
          
           
             Deut.
             6.5.10.12
             .
          
           
             James
             3.2
             .
          
           
             Gen.
             25.22
             
          
           
             Gal.
             5.15
             .
          
           
             Lord
             Bacon
             
               Impetus
               l
               hil
            
             .
          
           
             Mat.
             12.25
             .
          
           
             1
             Thess.
             4.11
             .
          
           
             Matt.
             2●
             .
             42
             .
          
           
             Hos.
             6.6
             .
          
           
             Matt.
             9.13
             .
          
           
             12.7
             .