4. C..V, :*^ - ^ ■ r^ tihravy of Che Cheolojical ^eminarjp PRINCETON • NEW JERSEY PRESENTED BY -Barnett S. Eby Rare '7 i •^ \ \ ^ V. u ^ /t>y TimBsiii M^iich it was \mttea ; Supplying die Articles The CliriAiau Jait^, ^FZ'/Jt?' /z/r W^TiNG in Wat Book, T H o' Ellmtially neceffaiy to Salvation. Neceffmyfir An Families, AdXHOKisED bj the Kings moft Excellent M^estt. //^is^ Devotions proper Jvr leveral Occafions . .^U '^bn^ tnZiUi- Wilbout Fai tH if is in^vpib/e h> pleafi God. Hel). xi . 6 . ^7J ftf bis Commandment, 0at wejbculd Believe on life N^aine of bis Sen Jefus Chiift, Mid Love cm aJioAer, i John iu . 2 j . 17^5. lo the READER. THE following reafons, I hope, will juftify me to a candid and confiderate reader, for publirtilng this IVhok Duty of Ma?i j and, I truft, they are alfo fufficient to remove and prevent any prejudices, that at firft appearance may pofiibly be entertained or fuggefled againfl it. It being now near one hundred years fince the piiblicalion of the Old 7i-''bck Duty of Man, it need not be matter of fiirprife to any, if the gLnerality of readers begin to be bul a little affeded by that work. The caufe of which diflike is to be afcribcd in a great tneafure, I prefume, to the dljlance of thofe times in which vha'c treatife was wrote j for not only the words, but the . manlier of expreffion, and the ways and methods of treating;' jQch fuhjeds are, and ouglit to be, very different now from what they were formerly. And though I am far from deny- ing that a vein of found learning and morality i"^ vifible throughout that book, or that it was well adapted lor thofc unhappy times q^ (irife and confufhn in which it was written ; ^" yet all this lying under the forementioned difidvantages, it is apprehended the people of the prejent age 2.tq never like to be better reconciled to it. " For the cafe in reality was this: during the times ofconfution, many of the preachers (and Vi/riters^ had not only forborne to inculcate the duties of morality, but had lab- ured to depreciate them j to per- fliade the people ih^t faith was all, and works nothing. And therefore, in order to take off thofe unhappy impreiTions, the Clergy found themfelves obliged to ificulcate, with more than ordinary diligence, the neceffity of moral duties in the chriftian life, and to labour to rei^ore them to their proper fhare in the chriftian icheme." -f B^fides, * The OLD IVh/e Diiiy of Man, as appears by Dr. Hammond • Letter, dated Marc/i 165 7, was firit publiflied under the ufurpati' n of Qt'fver Cro?7ruj:^lif who had Tiibverred the conJlitution both in church and jlate, ' J-, f See rJie BiOiop of 'Z.oaVo?;'s 2d t)afl:orai letter, page 64, Svo-iEdition, A Jt ii fo the RE AD E R, It is very evident, I think, that the fubjccis treated of in the Old Whole Duty of Man^ are by no means jo many, nor all of them fo well chofcn^ as they might be, for the ule and neceffities cf the prejhit age : and, I believe, no conl> derate man can doubt that oar Church snd Religion jAtheifts, have another fort of enemies :|; to contend with Deifts,each other ^ and from the want oi which proceeds all the mif- chief vi To the READER. chief in the world ; it does not leave men to be moved by fuch confiderations alone as natural reajon can fuggeft, but furnifhes them virith better. Now certainly nothing can be more to the advantage of any man, than that all the people with whom he has to do, fliould be commanded by God to ihew him mercy and to do him jufiice, and to do him all goodqffic^Sy and to fuffer none to do him injury : Nothing (I lay) is more likely to feaire a man's peace and happinefs, than fuch a fence as this ; and yet tl^is is the fence that chrijiianity provides for every fingle perfou in the world. In fine, there never has been any religion ever framed to make men happy, tven in tjjis life, like that oijefus Chrift, if it were thoroagh- ly purfucd : ibr a man cannot poffibly be made uneafy or miferabk;, or fulitr any evil at another's hands, without ?h- violation of fome chrifiian command, which, if ol^eyed, would hiive fecured him from it. So that, what reafonsthefe men really have for flighting and ridiculing the chriftian re- ligion anid the minifters thereof, let the world judge. We can- not enter into the hearts of men, to fee upon what motives they a6t, and under what influences they reafon j but when we conf der the fl:rength and clearnefs or the evidences of chrifiian icy, with the advantages and excellencies of the gof- pel iniliitution, and the ilrid refl:raints it lays upon excefi and tincleann^fs of all kinds, we cannot but fee that it requires the greatefl: degree of charity, to afcribe their infidelity to any thing but the love of vice, or the love of contradi^ion. Then as to fuch who are fo tenacious of preachijjg as to oppofe all written difcourfes^ I deflre it may be obferved, that though preaching is ufually allowed the preheminence of written dijcourjcs^ yet if men would hear or read them with due attention, they might be efi^ed:ual to the fame ends and purpofes J for, notwithflanding vi^hat may be urged in favour of the voice, the air, and the adion of a preacher ; ftill, what is uttered With the voice pafTes oflF fo faft, that men of ordi- nary capacities arc net able to judge of the foundnefs of it ; and the exhortations to virtue often have but little effcd ; becaufc the rules and dirtdions which we hear concerning it, are fo very apt to flip out of our micmories : whereas ivrit- ten To the R E A D E R, Vll ten difcourfes are always with us ; and we may have recourfe to them whenever we pleafe, to recover what we have for- gotten, to examine and latisfy ourfelves in any ihing we doubt of, and by Icifurely fearches and inquiries we may, by their airulance, attain to (he Icnowledge of thole fublime • truths, which would otherwife be too hard for us.' And therelcre I cannot but infer, that it is a great, though common midake with fome readers, to think, that written difcoiafes cannot have tkcir due praife, but there mufb be a defign of degrading and undervaluing preaching : but I truft- 1 cannot be fufpeded of fo invidious an infinuation, when I declare the following difcourfes are by no means intended to hinder any one's attendance on divine fervice, bat are ac- commodated to the occalions of fach as cannot be always prefent at the public worfhip ; and to the ufe r>f ((jmilies and private perfons who rcligiciifly keep the Jabbatb^ and en- deavour to fpend their leijure hours in the improvement of their chriftian knov/ledge. And thcfe, who (hall think fit to make ufe of them for fuc-h purpofes, 1 hope, by God's bleffing, will greatly benefit at leaft their children ^nd fer- -vants : and I trull they may be fo far ufcful to them/ehes^ as to bring to their remembrance the mod: necefLry diredions for their chriilian conducfl in this life. To conclude ; I am but little concerned for tliof^ cenfure?, the men I have been fpeaking of may pafs upon this perfor- mance J becaufe the defign of it, with well -difpo fed minds, will excufe for many imperfedlons j and if I can but in any degree prom^ote a fenfe of religion^ or a due refped: for its minijiers, where they are v/andng, or contribute to the im- provement ot them, where they are already entertained, I (hall be much better plealed than to be an author of fome account in the opinion of the greateft critic. THE THE ? R E FA C E I N F O R C I N G The KecefTity of Caring for the SOUL. I. Man is compofed of nn imn^.ortal foul-, and, II. Of a mortal body. III. Of the juture (late of the foul^ and how it is determined. IV. Ptrfiiafi-ves to the care of the foul from the nature of the firil: and fecond Covenants; f}:ewi?ig^ V. T^hat it is in every jnan^ s power to take that care of his foul, ivhich the gofpel requires. I. ^ I ^HE Intention of the cnfaing Treatife bdn?; to inflrudt \^ all ranks and conditions of men, and to oefcend to the underftandings of the very weakefl capacities, in a fort and plain explication of thole Duties, which every one vciM^ believe 'ix^A praciifem this world, if they hope to he happy for ever in the world to come, I fiiall introduce the whole by endeavouring to draw them to the confideratioii and care of their own fouls, which being their firf and ge- neral duty, ought to be preparatory to all the reft ; becaufe whofj is not firmly perfuaded of the neceffity of this, will never give attention to the dodrines and exhortations of the other duties. What muft I do to be fived ? is an inquiry that deferves our utmoft diligence and attention : for, if we are ignorant of the will of God, or, knowing it, will not fol- low or be led bv that unerring; lii^ht, but lufPer ourfelves to be hurried away by our unruly pafTions in the purfuit of the things of this Vik, we are wretched and miferable, blind and naked, notwithftapding all our attainments ; and we fliail one day be convinced, to our forrow, that there is no folly like that of preferring things temporal to things eternal. M^n confifls of fo2il and body : a foul which ,^ J, , 11-1 1. I Majiconjijls never dietn, and wiiicn, according to the care \vq of a foul and take of it in this life, is defigned to re'turn unto^"^^" God, who made it, when the body fliall return unto the earth, from whence it was taken. And therefore, he that B h 2 7he Preface, of the N^'ccjjity is truly wife, will condder, that he has a foul, as well as a bodv, to take care of; a Ipiritual and immortal fubftance which can never die ; but v.- hen loofed from that prifon, in which it is now confined, mud: live for ever, cither in Imp- pinefs or mifcry. And we may rightly conclude, that the foul of man is an or the Tout i^"^3.terial principle, dillinft * from the body, and»7; and is the caufeof thofe fcveral operations, which -worth. ^y jj^^rard fcnfe and experience we are confcious of to ourfelves. It is that whereby we think and remem- ber % whereby we reafon and debate about anv thing, and do freely choofe and reiufe fuch things as are prefented to us: it is fo creited by the divine wifdom and goodnefs, as not to have in itfelf any principle ot corruption; but that it will naturally, or of itfelf, continue for ever, and cannot by any natural decay, or power of nature, be dlffolved or dedroyed : For, when the body falls into the ground, the foul will ftiU remain and live leparate from it, and continue to perform all fuch operations, towards H'hich the organs of the body are not neceffary, and not only continue, but live in this fepa- rate date, io as to be fenfible of happinels or mifery. All which truths have great probability from the evl~ jtsimmor- dcuce of Tcafon ; and natural arguments incline us taiity proved to believe them. Now the arguments from realon b> reafon. ^^^ ^.^j^^^^ ^^.^^^ ^1^^ ^^^^^^.^ ^^ ^j^^ ^^.^j .^^^j^. ^^^ thofe fevenJ actions and operations, which we are all con- * We learn from Scriprmc [Ecclsf. iii. 21.) that a beaft has a fpirit diflimlfl fiom its budy, and tliat tlie faid fpirit is feparated from it by death; and that tliey are not to be confidered as mere machines and engines without real fen- lation, is as evident to us, as that men have ftnfations; for the brnte bealb appear to have all ihe five fenfes as trnly as any man whatever. Neverthelefs it Will not follow, that their fouls are immonal in the fcnfe we attribute im- mortality to the fouls of men ; becaufe they are not capable of the cxcercife of reafon and religion: Whereas the immortality of men's fouls condlts not only in a capacity of living in a llute ft-parate from the body, but of living To as to be fenfible of happinels or milery, in that Itate of ieparation ; becanfe they are not only endued with a faculty of feri'le, but with other faculties that <^o not depend upon, or have any connciTlion with matter. And therefore, althotip.h it fliould be allowed, that the fouls ol brutes reniain when feparated from their bdies; yet being only endowed v.ith a fenlitive principle, the operations thi reof depend upon an organical difpoikion of the body, which being once diifolved, tliev ])robabIy laple into an infenfible and inac^Hve llatcj and, being no fartlier ueceflary, may iciurn to their primitive nothing. fcious if CariTig for the Soul. 3 fciour. of to ourfelves, fach as liberty, or a power of thoofing or lefufing, and the feveral adli of reafon and underftand- ing, cannot without great violence he afchbed to mutter, or be refolved into any bocUly principle j and therefore we mull: attribute them to another principle different from n^attor ; and confequently the foul is immortal, and inca- pable of corruption, in its own nature. Befid-^s, when all men, tbo' di iant and remote from one another, and diffe- rent in their tempers and manners, and ways of education, when the m ft barbarous nation?, as well as the mod po- lite, agree in a thing, we may well call it the voice of na- ture, or a natural notion or didaie of our minds: Bat it is evident from the tcftimony of many an ent Heathen wri- ters, and the confent of fev.ral credible iftories, that they believed that men and women do live after d^ath, and have an exiftence when feparatcd from their bodies ; and confe- quently that the foul is immortal, it is true, that lome few jnftances may be brought where fome have denied this ; but their oppofition is no proof that this notion is not natu- ral : For fome few exceptions are no better arguments again ft an univerfal consent, tiian fome few monflers and prodigies are againft the regular courfe of nature ; becaufe I'ren may oft'er violence to nature, and debauich their under- ftanding5 by luft, inter^ft, oj: pride, and an affedation of fingularity. Moreover, Tiie fenfe of nature is very evident from the great num- t^er of wicked men in the world > who, notwiLh'landing it is their intereft that there jhouk! be no life after this, cannot overcome the fears of thofe torments, in which the wicked are threatened to be puniftied for ever. Again, this truth is confirmed by thofe natural notions we have of God, and of the real difference between gooa and evil ; f r the belief of a God implies the belief of his infinite goodnefs and juftice. The Jirji, or his goodnefs, inclines him to make fome crea- tures more perfed: than others, and capable of greater de- grees of happinefs, aiid of longer duration ; becaufe good- nefs delights in communicating its own pcrle(5tions : And fince in man are found the perfe(ftions of an immortal na- ture, which are knowledge and liberty, v/e may infer, that B 2 he 4 Thi' Preface, of the NeceJJity he is endowed with fach a principle as in its own nature is capable of eternal life. The latter^ or his infinite juilice, proves, that he lovts righteoufnels, and hates iniquity : But the difpenfations of his providence in this world being very promifcuous, (o that good men often fuflfer, and that for the fake of righteoufnefs ; and wicked men frequently profper, and that by n)eans of their wickednefs ; it is reafonable to believe the fuitable diflribution of rewards and punifhments in a future ftate ; becaufe, as there is a difference between good and evil founded in the nature of things,' it is reafonable to iniagine they will be difbinguillied by rev/ards and punilli- meats, not in this world, but in a future ftate, u here all thino;s f!:iall be fet right, and the juftice of God's providence vindicated ; which, is the very thing meant by the immorta- lity of the foul. And, Lafily, The natural hopes and fears of inen cannot well be accounted for without the belief of the foul's immortality : fuch hopes and fears are common to all men. For wliat would it avail to be defirous to perpetuate a ni:me to pofte- rity, and by brave aftions endeavour to purchafe fame, if there was not a belief ot an exigence in another woild to en- joy it ? Or, can it be thought that they, who by the virtue and piety of their l.^'es, by the juflice and honefty of their anions, have endeavoarel to f/ek ihe Lord, have not been railed to an expectation of rewards after death ? Again, how can any one account for that lliame and horror, which fol- low the commifiion of any wicked a-£tion, though covered with the greatefl: privacy, and unknown to any but the of- fender ? Certainly it can be only the effed of nature, which fug^geds to them the certainty of an after-reckoning, when thev Ihall be puniflied for their bad actions, or rev^arded for their good j and io fills the one full of hopes, and the othev with fear and dread *. Thefc are fuch arguments as, in reafon, the nature of the thing will bear j for an immortal nature is neither capable of the evidence of fenfe, nor of mathematical demonftration ; and therefore we fhould content ourfelves with thefe ar- guments in this matter, fo far as to fuffer ourfelves to be * S:s the Reafonable nefs of a lafi: Judo;ment in Sunday 4. Self. vii. ■■■■■■■ ' FF- Of Caring jar the Soul. perfuaded, that it is highly probable. Bat that' which giv- eth us the greateil: aiilirance of it, is the revelation By/crip. of the gofpel, whereby life and immortality arc ^^''<^' brought to lights and which is the only hue foundation of our hopes, and an anchor for our faith : becaufe .the autho- rity of God is above all rcafon and human knowledge. The refurredion oi ChriR is not only a manikft proof of his di- vine authority, and that he was a prophet fcnt from God , but alfo that we (hall rife again to be reunited with our fouls, and therefore lliould make us prefer the intereft of our fouls ^before all the advantages of this life ; nay, it ihould m.ake us ready and willing to part with every thing that is mofl dear to us in this world, to fecuie dieir eternal welfare j becaufe, if we lofe our own fouls, all the enjoyments of this world can make us no recompence. For, notwithflandlng the fall of our firft parents has made us ail fubjedt to death, yet our fouls, when fepa rated from our bodies, Ihall live in another ftate ; and even our bodies, tho' committed to the grave, and turned todufl:, fl:iari, at the laft day, rife again, and be reunited to our louls J and being fo united, the whole man, body and foul, fliall bi; made capable of t ternal happinefs or mifery. And, I]. Since this is thecale with all of us, how inconliderate- ly do inen a6t in fpending f ) m.uch thought about ^^ ; , . the bQdy\ which is the feat of pains and the mod noifjm.e difeafes, whilft it is alive; and which death (which it cannot efcape) renders io intolerably ffenfive and odious, that it mull ire buried out of our iight ! To fpend all our time and care about this vile part, the body, and to negledl the mod valuable part, the f juI, which is of inedimable worth, on account of its noble faculties, and as it is made after God's own imige, and is to exilf to all ettrnity, certainly argues the greateft degree of imprudence and flupidity. And therefore our greateft kindnefs for our body is to take care of our foul. Confider whether we are able to live in the midft of everlafl:- ing fire ! If the burn of a finger, or a fmall fpark of fire be io intolerable to the leaft part of the body. Who can endure the fire that fhall never be quenched ; and whofe torments after thoufxnds and millions of years are no nearer an end than they were at the hrft moment they began ? Yet, this is the woeful and 6 Ty6^ Preface, of the Nece/jity and certain end cf every one that neglefts the care of his own foul. No. that I would be under ftood to intend, that we muft negle(5t our bodies : but that, which promotes the in- terell: ot onr fouls, mufl be preferred before any intereft of the body, which cannot live wi.hout ij^e foul. For Every prtfent enjoyni-ent, be it ever fo comfortable, rray be „ .. , , loft ; and riches, whatever advantas^e they give us. Which has * , ri • I o -^ ^ TT no certain vTiZj make themiclves wings, and ry away. How happiness, ij-jpi^y are reduced in a few honis from plentiful cir- cumftances to ex:rtme necefflty by fre or water ? Befides, if people do imagine themfelves fecure in ,an inheritance, a fmall obfervation of human life may fliew, tha.t this cannot abfolutcly be depended upon -, for fraud and violence may turn a man out of his fortune or eftate. And where is th.e per.'^ Ion that can depend upon a ccntinued ftate of health ? The moft confirmed conflicution is n Jt proof againft the afiauk? of pain or ficknefs j for every m.ember of the body, every bone, joint and finew, lies open to many diforders ; and the greatell: prudence or precaudon, or l]<.ill of the phyfician can- not many times prevent thofe diforders from coming upon us, much lels afcertain to us healthy which is the grenteft ( f our outward enjoymtnts Again, we often fee the highefi: lionours exchanged for the lowefl abafements and contempt ; fo the rich man is frequently re^ uced to poverty ; the heal- thy man laid upon a bed of languifhing ; and all the plea- fures the finner can receive from the moft careful gratif ca- tion of his fenfual appetite?, are but of the very fame ki d with thofe that brute beafts are capable of as v/ell as he ; only with this difference, that their ei^.joyments are more affecting, and lefs allayed with bitternefs, than his are. But befides, they have far more uneafinefs and trouble in them than of delight and fitisfadion. The covetous, the proud, the en- vious, the glutton, the drunkard, the whoremonger, the ambitious, the revengeful, can teflify out of their own fad experience, that, when they have fummed up the matter, the ccntentmcnt, which they receive from the gratification of tiliefe feveral pafiions or appetites, doth no ways countervail the pains and reilltfl"nefs, the difturbanccs and difappoint- m^nts, and the manifold evil conkqucnces both as to their '.• bodies. of Caring for the Saul. y bodies and fouls, and good names, and eftates, which they fliffer upon the account of dum.. Whence we may cry out with tlie preacher, Vanity of vanities, all is vanity, which docs not tend to the care of the immortal loul. For he bo- dy itfelf, to which alone fiicii {^ratifications are fuit- , , - ^ .Is chvnys cd, is ever tending towards the duft, r.nci will loan igKcUngto be Gripped of all fenrati:)n, of all vvorldly things, "'■'"^^^■"^ and intircly lofe the relifh of thofe things that once h.id been moft agreeable to it. And yet no man is exempt from this debt : we muft all go down to the filent grave, and can carry none of thofe things along with us ; and all our plealures and cafe, if they rtiould happen to lufl fj long, muft then have their end. Whereas, III. On the other hand, that, wiiich fervcs the intere-it of our fouls, is more Lifting, and is never taken trom us, whole flate hereafer will be determined by our nateofthe behaviour in this life j heaven or hell, happinefs qxJ°^':['^^ ^'^'"'' mifery, will be our final portion; juft as death finds us : as foon as death flrikcs, we eiiher are in torments, or go to paradife ; either become the companions of devils or tl^e afTociatcs of holy angels, fo to remain to all eternity j and therefore our greateft care Ihould be to avoid the one and to obtain the other. We are often determined in the affairs of this life by the hope and fear of things to come ; as .^ all our purfuits, and mofl of our auls, whofe affairs are not fo uncertain ? For, tho* we therein ail upon a future profpedl ; yet divine promife afcertains us of luccefs in the way of the gofpel of Jcfus Chrifl. Wherefore, tho' the 8 The Vref AC Y, of the Ncirffity the benefit is future > tliat is no reafon to abate our zeal In profecuting it, I have obferved, that realbn does not prevail to flacken men's endeavours for their worldly gain : Hov^ unreafonable then mull: they be, who have the advantage of a better hope in their aims for another life, and yet negle<^ the means.to attain that happy flate ? Again,, it can be no ex- cufe for a man to fiy, that he cannot comply with that fclf- denial, mortification, and other chriftian duties, which are acceptable to God thro' Jefus Chrift, and without which the foul langnifheth, is fick, and his fiith is dead :.for he c?.n- not be ignorant of that plain rule of wlfdoni, to decline a prefcnt pleafure for one cquial to it of longer continuance j or to fubmit to a prefcnt inconvenience, to prevent one more lading j or to obtain a more lafting good, tho' there ilioukl be no difference in the things themfelves, but only in their . duration. A wife man will never refufe to go thro' a ftort courfe of phyfick in an ill habit of body, upon a fair profpedl of procuring a regular flate of health thereby ; nor negleft to give a fmall fum of money in hand, u^xm fecurity oi en- joying a good inheritance in a few years after : and ihall he negle^f to take proper care of his foul, to cleanfe it from all impurity, and to prepare it for the enjoyment of that bleiled flace of eternal happinels, which is promifed to all thofe who love God, and keep his commandments ? Efpecially know- ing that the moft lalling things below bear no proportion to tternal happinefs. If we meafure them with eternity, they are as nothing ; Why eternal ^''^ ^ miuutc Compared with our whole lives is happinefs is no proportion in comparifon of time and eternal ^j"^ ^' duration. Therefore whatever is temporal is in- capable of giving full fatisfadtion, becaufe it may oe taken from us So, when we are upon an inquiry after happinefs, we may difcern at firfl, that earth fays, it is not in me j for every thing here is perilhing, and muft loon have an end. Tiius the continuance of happinefs is the moft fatisfying charader of it; and the eternity of mifery the moft- bitter ingredient thereof. It is impofTible to be perfedly happy with the profpe6: of an end before one. This coniideration \vou!d magnify inferior delights, to think that we fhould never of Caring for the Soul g never be deprived of them : and light afflldions, with eter- nity written upon tiiem, could not be borne: What then fhall we think of perfect happinefs and complete mifcry, both of the higheft kind, and both eternal, and in one of which mankind mufl; live for ever? Oh! then let us apply to ourfelves the force and evidence of that q.ieftion, What is a man profited, if he iliould gain the wh le world, and lofe his own foul ? Or, what will a man give in exchange for his foul? Time bears no proportion to eternity. The mod exalt- ed pleafures of this life, which at beft are but of a flK^rt con- tinuance, can never compenlate for the lofs of that happinefs, which God has prepared for them that love h"'m. Yet there are too many, that make this fad choice. Not that any one choofes evil for the fake of evil, or prefers mifery before hap- pinefs : but as he, that obeys the com.mandments of God, choofes life; fo he, that tranfgrelfes them choofes death ; that death whicli God has threatened to the fmner, even death eternal ; for the wages of fin is death. Therefore, IV. As the portion of the body at the lall day muft fol- low the condition of the foul, it is our greateft in- pg^n^afives tereft to confider the prefent ftate of human nature, to the care and the means by which alone it is poffible for us '-/^ '*-/"" " to be made happy. For, if we neglect the diforders of the underftanding, will and affecStions, which are the parts of the foul, the fleOi v*^ill ruin us, at the very time it pretends to pleafe us; and the devil will gain many opportunities to be- guile us: whilft the underftanding is darkened and fhut to good inftrudions, the will inclines to choofe the evil, and the affedions are bent after the pleafures of iin. It is true, man was made holy and upright by God ; but having by his voluntary tranfgreffion, and wilful dlfobe- nature of dicnce, fallen from him, did prefently fmk into a '^/^^{'//"' corrupt and degenerate, into a mifcrable and curfcd condition, both in rtfped: to this life, and to that life which is to come; and the difobedience of our firft parents iiivol- ved their pofterity, and entailed a depravity ot nature upon their dcfceudant-; which depravity, though it is not a fm ia us, till the will clofcs with it, and deliberately contents to it; vet it is certainly fmf.U in itfcltj and confequcndy is ft"- C led 10 The Preface, of the Necefity led Original Sin, Therefore our church has rightly de- creed, That * Original fin ftandeth not in the following of Jdam, but * it is the fault and corruptic^n of the nature of eveiy man, * that naturally is ingendered of the offspring of Jdam; ' whereby man is very far gone from original righteoufnefs, * and is of his own nature inclined to evil ; fo that the flefh * lufteth always contrary to the Spirit ; and therefore, in e- * very perfon born into this world, it deferveth God's wrath * and damnation. And this infe<5lion of nature doth remain j * yea, in them that are regenerated. And although there is * no condemnation for them that believe and are baptifed; * yet the apoftle doth confefs, that concupifcence and luft * hath of itielf the nature of fin.' So thus, by original fin, nian is not only deprived of the image ef God, but becomes liable to his juflice; and, as fuch, God cannot take pleafurc in him: and that man, that dies before he is reftored to his favour, mufl: be feparated from him, and be for ever mifera- ble. And as man could not recover himfelf, nor raife him- felf out of his own ruin ; and as no creature was able to do it ; the mercy of God pitied our mifery, and his wifdom devifed this expedient to reconcile his mercy and juflice, viz. that no man fhould on account of original fin be eternally mife* rable, except thro' his own fault : and his goodnefs refolved^ that the Son of God fhould undertake this work, and fatisfy the offended juftice of the Almighty, and repair the ruined nature of mankind. Thus, God did enter into a new covenant with man, by way of Andoftht remedy for what was pafl and could not be un~ fgeondeove- douc ; whith, as may be fully colkded from the gofpel, was to this purpofe: That, on condition of man's fledfafty^/V;6, fincere repentance^ and perfcdt ohedtence^ he fliould be reflored tljro' Chrifl to God's favour j and after death, to that life and happinefs, which was promifed to our firfl parents, without tafling of death. And the condition on God's part of the covenant, the remiiTion of fins, is always ready to be made good, if we fail not on our part of having ^^orthily repented and reformed our lives. Our Saviour has made of Caring for the 5oul, 1 1, made a full, peifedl, and fufficlent facrifice, oblation and fa- tisfadion for the lins of the whole world j he has fufFered a * cruel and ignominious death upon the crofs for our fukes, and by his death and fufferings has purchafed this grace for us, that real repentance and fincere obedience (hall be ac- cepted in (lead of innocence. But without this repentance and renewed obedience we fliall not be accepted upon any terms. The facrifice which he offered upon the crofs, altho' of infinite value, will be of no avail to us, unlefs^ in confor- mity to his death and refurredion, we die unto fin, and rife ag,ii 1 unto ncwnefs of life. Nothing but a good life will in- title us to the favour and love of Gjd j and without his favour ^e are of all creatures the moft miferable. Not that the jpondition of the gofpel-covenant is a petfcB unfmning obe- dience, but a fmcers endeavour to obey all the commands of God to the utmoft of our power. Which commands, in their general and moft proper fenfe, are fo far from being impoffible to be obferved, that on the contrary a man cannot eafily iranfgrefs them, without an hardened confcience and deliberate choice. And whenfoever God requires more of us than we are naturally able to p. rform, he never fails to ;ifFord us proportionally great affiitance, to ini^ble us to p<;r- form what he fo requires. And if throuidi the frailty and in- firmity of our nature we be at any time, notwithitanding par fincere endeavours to the contrary, furprifed into the (commifiion pf fin, God accepts real repentance and a re- newed obedience, inflead of an uninterrupted courfe of ho- linels. Hence it is abundantly evident, that as the true and only defign of the laws of the gofpel is to make us holy and ,undeF,kd; fo ic is pofiible for us to be really holy accord- ing to the true intent and meaning of thofe laws. Where- fore, as the excellent natuie and defign of our religion fufiici- ently recommend it to our judgment j fo the pofilbility of obeying it is a moft powerful encouragement to us to fet in earnert about the pracflice of it. But tlien we niufl always ponfider, that as God requires nothing more of us, than a iincere obedience according to the gracious terms of the gof- pel-covenant; io he will not accept of any thing lefs: For, as.it is poifible for us to be holy and undefiled, according to C 2 the 1 2 The ^R E F AC ^y.of the NeceJJity the true intent of the laws of our religion ; fo God has made it the indifpenfable condition of our happinefs, that we adu- ally and in reality become fuch holy perfons. By the means I have mentioned, God and man are brought together again ; and man is redeemed from a fta:e of iin and eternal death, to a ftate of holinefs, and to the inheritance of eternal life. And this was the end for which the Son of God cloathed himfeif with our flclli, that, as man, he might fuffer what onr fins had deferved, and, as he vas the Son of God, he micijht make a f dl, perfect, and fufficient obiation and faiif- fadion to the dl i e JLiftice, for the fins of the whole world ; who, for the joy of delivering fo many millions cf fouls from mifery, endured the death of the crofe, and all the afflictions of bis bitter paffion, which was the perfect facriiice whereby all mankind are redored to the favour of God, and put into a ftate of falvation : God having, for his Son's fake. Our care -r i - n r i n u I will not ke promiled to pardon all inch as ihali repent, and iwDoin. forfake their fins, and bring forth fruits meet for repentance ; and to give his Holy Spirit to all fuch as (hail fincerely pray for the fame j and after death to make them eternally happy, if during this fliort ftate of trial, which is deligned to amend our corrupt and difordered nature, they endeavour to obferve the rules, wdiich he has revealed in his word, and which are abfolutcly neceffary to make them ca- pable of eternal happinefs in the kingdom of heaven. Therefore, feeing a good life is attended with fo many ad- ^ vantages: if it will make us live happily; die com- iation to a fortably, and at laft intide us, through the merits holy life. q£ our Saviour Jefus Chrifl, to an eternal inheri- tance in that kingdom, which he has purchafed for us with his moft precious blood ; and if, on the other hand, guilt is its own punifhment in this world, and everlafting mifery will mofl certainly be the lot and portion of the wicked and impenitent in the next ; what manner of perfons ought we to be in all holy converfation and godiinels ? and how ftedfafl: and unmoveable fhould this make us in the ways of God's laws, and in the works cf his commandments? With what indignation and abhorrence fliould we look up- on fin, and with what fpeed fheuld we fly from that dread- ful of Caring for the Soul 13 ful enemy of our fouls, that would rob us of our prefent as well as future happincfs ? How (hould the confideration of thele things make us take hied left there be in any of us an evil heart oi imb'/liej, in departing from the living God? and how ftedfafily {lK:)uid we refolve to have no fcliowfliip with the unfruitful works of darknefs ; but to walk as cIjj!- dren of light in the ways of true piety and holinels j ar.d not to delay for one moment the care of our immortal louls ? For, although God is a being of infinite goodnefs and mercy, and is patient and long-luffering towards iiup.ers, being un- willing that any fliould perifh, but that all ihould come to repentance ; yet we mufl remember, that he is alfo infinitely juft, and will aflaredly vindicate the honour of his laws. All fin and wicked nefs is an abomination in his fight. He is of purer eyes than to behold iniquity ; and, if his wrath be kindled, yea, but a little, whit will become of the wicked and ungodlv ? nothing but a fincere repentance and amend- ment of life will be InfiicJent to fecure them from the ven- geance, which he has threatened to pour down upon all ob- Ifinate and rebellious finners -, and true repentance will mofi undoubtedly avert his anger. V. To conclude with the fentiments of a devout and pi- ous divine : The great plea, that men do generally make for the wickednefs or carelefTnefs of their 7naJ"powel lives, is this : * That it really is not in their power ^^/fjfj''^ ^ to live up to fuch a ftate of holinefs and virtue, care of his ' as the law of God obligeth them to : grace is in^'"^' ' them too weak, and their natural corruptions too flrong, * for their ever being in a capacity, without more aliiflance * from God, to live flrid; and religious lives : converiion is ' the work of God, and cannot be wrought by a man's felt ^ '* and therefore, till God fliall pleafe to come upon them * with an irrefijlible power of his Holy Spirit, they mufl: be * contented to Hve as they do • nay, they muft unavoidably * live fo/ Now it is readily granted, that without God's grace no man can do any thing; and we grant likewife, that it is very probable their circumftances may be fuch, that it is not morally pofTible, unlefs they hrd greater flrength and more grace thap they have, on a iudden to llv» as they ought 14 57^^ Pr E F A c E, (?/ the Neceftty ought to do ; for their bad principles are really rnore pow* erfiii than '.heir good ones ; but yet, in the mean time, we mnft needs tell them, that thry are not mere flecks and /lunes. How much reason (oever they have to complain of the infirmity of degeneracy of- their natures, yet fome things they can do toward:^ the bettering of them : for inOance, ihou^^h they cannot on a fudden conquer the inward bent , and inclination of their minds, fo as to hate all fin, and to delight in virtue ; yet they mull n'. . ds confefs that they have a power ov t thejr outward adions : they can as v^^ell (if tl ey diink it reafonable) dired]: their feet towards the church, as to a houie of gaming, or drinking, or lewdnefs : their eyes will lei ve them as well to look upon a bible, or a ferious di(courfe about i-eli^j,ion, as to read a fcurrilous and a pro- phane bo k : it is uS much in their power (if thev pleafe) to yield their ear^ to the reafonable advice of their fobcr friends, as to the niad harargues of the diflblute cornpany they keep. Thefe things they muib needs acknowledge they can do, if ihcy will : nay, and they can do more than this ; tpr (if they pleafe) they may give thtmfelves time to confider iai)d fhink cf what they read, or what is faid to them, or what jtheir own exrerience or obfervation of things will fuggeO to tlieir minds -, and th.y c.n further (if ihey pleafe) add to theif ccrJidt ration ihtXT prayers to Almighty G 'd to dired them, 10 affift them, to ilrengthen them. And iho' it is certain that all this withc^ut God's efptcial grace will not be effec- tual for their regeneration and converfion ; yet, if they will but do as n uch as this comes to, we can afTure ;hem, that in -tin e they fliall have this efpccial grace, which they now waj t. In the iame pioportion that they ufe ar d employ thojfe gifts and powers, which they at prefent have, God will in- creafr and erla-ge them. And the truth of all this is con- firm-ed to us by that memorable faying of our Saviour, which we find in his n outh at fcveral timt- s, and upon fcveral occa- fions : To him that hath, to him {hall be idven, and he fhall h.ve in abundance ; but from \ m that haih not, fliall be taken away even tnat which ne haih. Let it then, above all things, be our great and condant endeavour to make hini our friend, who is the beft of beings, the fovertign good and happinefs Of Caring for the Soul. ij iiLippInefs of all his creatures, and the fountain and founda- tion of all our comforts and enjoyments in this life, and of all our hopes and expedtations in that which is to come-. Let us make religion the gr;:at bufinefs of our lives, arid, whilft we have time- and opportunity, let us prepare ourfelves by a life of virtue and righLeoufnefs, for that g^eat account which we mull one day give. Let not the pkalures and va- nities of this world, which will {l.orily have an end, make us unmindful of the great and momentous concerns of eter- nity. There (liall in no wife encer into that holy place any thing that defileth, neither whatfoever worketh abomination, or maketh a lye ; but they wjich are written in the Lamb's book of life. And thofe only are the go d an I virtuous, who have kept themfelves from the pollutions of t'li;^ wicked world, and have ltd a life of piety ai.d renewed obedience towards God, and of io.e and charity towards their neivh- k)urs. The Prayer. /^ GOD, the froteBor of all that trufi in thee, ivho wafl ^^ pleafed to accept the death and pajjion of thy dccir Son %^ fus Chrifi far an expiation fr the fins of mankind, and a run- fom of their guilty fouls from the torments of bell-, grant that I may duly weigh the efficacy of his merits, and faithfully tm- prove the benefits oj tny redemption. Let not t e fie afire s of fin betray vie, ?ior the craftinfs of Satan deceive me : but do thou guard and protect tne with thy bleffed Spirit agamfi all fpiritual temptations ; and let me always have the danger and care of^ my foul before mj eyes, and the torments of the damned frefh in my memory^ jo that, by cuntemplattng upon the mt/ery of others, I may hate their praBices, and avoiu their puni/lj' ments, through the all-fuffcietit merits of Jefus Cbrif^ my Lord and Saviour, Amen. THE * The First Part OF THE N E V\r Whole Duty of Man : CONTAINING Our Duty towards GOD. SUNDAY!. I. Of tme morality and of the duty of man, as taught by natural and revealed reh'gioti ; cofitaining the three great branches of our duty to God, to our Neighbour, and t9 OtTRSELVEs. II. Our duty to God is to believe in him^ and in his cfjirmations^ commands^ pronufs^ and threaten- ings. III. Toho^^^inhim, without prejumption or dejpair. IV. *To love him for his excellencies a?id kindnefs. V. To fear him rather than mm. VI. To truft in him in all dan- gers and wants. Vll. To fiibmit to his divine willy both in relpeB of obedience and patience ^ in all his commands and difpojals. I. t I ^HE chrijlian religion being the means, which God J_ has appointed for the refloring mankind to his fa- vour, which man had forfeited by his wilful difobedience ; and for his recovering the image of God ; the Almighty does therein give us a new hope and title to that everlailing happi- nefs, for which man was at firft created : but this is only to be hoped for on certain conditions, ^ namely, our lively faith, a;id fincere and hearty endeavours to obey his will ; on the performance or negled: whereof depend our eternal happinefs and mifery : therefore it is of the greatell importance for us to inquire, what that faith is, and what thofe feveral things are, to which God requires our obedience. But, firft, I think it will not be improper to confider what we arc to un- derlland by true morality^ * See page II, ^rue Sund. I.] Of true Morality, IJ True morality^ in the largeil fenfe of the word, coniifls in arc>w//i?j of outward necefTaries, prefent *«'/"• cafe and refreshment, and of all the benefits of Chrift's death and pafiion ; the promife of divine guidance to the weaknefs of om underftandings and. judgments ; of ftrength in tribulations ; grace under temptations; and of ac- ceptance and pardon upon our faith and fincere endeavours 5 which is always to be accounted a necefiary condition on our part. The end therefore of our belief in God's promiles is to ilir us up to perform the conditions, which when we have done, we may juftly apply the promifes to ourfelves, and ex- pect our (liare in them : but till then, how fure foever we be- lieve thefe promifes to be, we can't hope for any benefit from them ; feeing w^e are not the perfons to whom they were made, until we have performed the conditions they require. We are alfo to believe that God is juft and powerful, that In his he will and is able to piinijh finners both with fpi- thrsatenings. ritual and temporal afll:ctions, and eternal dc- llruftiorj ; and we are not only to believe that the terrors of the Lord are recorded for our admonition and caution ; but to preferve us from thofe fins to which thefe punifhments are juftly threatened j and to recover us to repentance, when we have fallen j or to fortify us againfi: compliance in the hour of temptation. This is the objed of faith fitted to work For what upon our minds on account of its certainty and reajons. iiDpoitance. We have all tlie afiTurance of the truth of thefe th.it we are capable of in this life, from the dic- tiitcsof rea'bn, and the general confent of mankind ; befides the moft credible revelaiion of thefe tilings in the gofpel. How Sund. I.] Of Hope in God, 25 How ftrange then is it, that fo;ne fatisfy themfelvcs with the zeal they exprefs for the profcffion of the true religivon. tho* they dilhonour that profefTion by unrighteous works ! That others exped: to obtain falvation by the ftrength of their faith, . utterly miftaking the very meaning of the word faith ; ap- prehending it to fignify credulity, inOead of fidelity ; and that they (hall be accepted for being confident, inflead of faithful fervants! That fome depend upon certain things that can be done for them by others j as if any thing could, in the religious fenfe, be of advantage to any man, which doss not at all make him the better man ! That others rely upon the merits of Chrift j deceiving themfelves with an expeftation that Chriil will refcue them from punifhment, tho' they thcmfelves rejed all the m.otives by which the gofpel pro- pofes to refcue them from fin 1 And as to the importance of this faith, every one mull: own, that the higheft hopes and the greateft feais are fufficient Iprings of human adions : for. What can concern us more than eternal happinefs and eter- nal mifery? Thus we may obferve, that faith in God, thro' Jefus Chrift, includes our obedience to his laws, and pro- duceth in the heart of a fincere and true believer an Jiumblc hope in his promifes. III. A fecond duty to God is Hope ; which is a flrong re- liance and dependence upon the truth and goo^- Hope ut nefs of the Lord, for his perform ai^e of thofe ^°^' things promifed on his part ; which alfo is a condition of our acceptance with him. So that an humble hope, the etfed of faith, is a proper homage to God upon the foot of his infaU hble truth, that he neither can be miftaken himfclf, nor is under any temptation to deceive u9. Whatever he fays mufc be true, and accordingly claims our firm hope and depen- dence, tho' we can have no other evidence for it bcildes his word : yet wjs fhould indeed be very careful, that we liave the word of God to fupport our hope, and that we Qn^^j^at to have ufed the bed means in our power to under- ^«^ grounded. ftand the true meaning of God's word ; which are the only means to guard us aguinit thofe two pernijious extremes, prefumption and defpair, which inter- ^^^ rupt or deflroy this duty. Therefore, though the apoftle has Er taught 26 The Whole Duty of Man, [Sand. i. taught in general to hope all things, we mufl watch our own corruption, and not fuffer it to rely to > much upon our own Prefump. ftreu^ih. For we are guilty of the great fm of lion. prejumption, when we negledl thofe means of grace, which are eftabliOied in order to enable us to perform our duty ; when we raflily run >;urfelves into temptations, prefuming upon our own ability to encounter them ; and, even in thofe trials that the providence of God brings upon us, when we truft more to our own refolution than to his di- vine afliftance ; and confequently he who hopeth for pardon of fins and eternal life, without that repentance and obedi- ence, to which alone they are promifcd, is ^ prefumptuous" hypocrite, whofe hope fhall perifh. For this felf-conndent temper often betrays us to undertake what we have neither capacity nor ability to perform. It makes us negledt thofe previous meafures, which are neceflary to accomplish what we defign. It teaches us by de?r-bought experience the frailties and infirmities of our nature. It frequently makes fliipwreck of a good confclence, and provokes God to with* draw his grace ; which we lay fo little ftrefs upon, in order to our prefervation. And therefore, To cure this fort of prtfumption, we fliould confider the ,, , weaknefs and frailty of human nature, and the fre- It: remedy. , /. . . j n_ quent inftances of it in our own conduct, and how unable we are of ourfelves to do any thing that is good : we fliould reflect upon thofe eminent examples, that have been fatally betrayed by too great a confidence in themfelves ; and which are fet up as fo many marks fur us to avoid thole rocks upon which they fplit. Yet, We are not to be fo borne down with our fins, and mif- ofdefar ^^^^ ^^ mcrcy of God, as to fall into the contrary fault, which is defpair. For, tho* it be true, that fin is the faddeft flavery in the world ; yet it mufl not break and fink men's fpirits, and make them fo bafc and fervile, as to deprive them of that courage necefiTary to refcue them- felves from it. For, as long cuftom and continuance in fin deprives us of our flrength ; fo it difcouragcth our hopes, both oi God's grace and affifiance, ^nd of his mercy and for- givenef$. Sund, I.] OfDelpair. 27 glvenefs. But, when this defpair is the effed: of religir^us inelancholy, which is frequently an indifpofition ^^,^^ ^ ^^^ of body, then there is no fuch reafon to be call eja/ o/we- down. For whoever complain of want of im- ^•^"''''^/y. provement under the exercKe of religious duties and want of a fervent zeal and love towards God ; only becaufe they want warmth and affccSion in the pc 1 formance ot their duty, which duty they neverthclefs do perform fincerely a. d care- fully; then there is no jufl ground for trouble ot mind upon that account; but they mufl be taught to comfort theni- felves by coniidering, that the different degrees of affcdlon, with which different perfons ferve Gpd, depend much more upon the accidental difference of their conflitution of body, than it is any true meafure of the goodncfs of their riiinds ; that in Qri& and the fame perfon there will unavoidably be different degrees of affedion at different times according to the prefent temper of his body, the order or diforder of his fpirits, the natural paffions and commotions of his mind, without any real change in his moral difpofiiions ; and that no man can at all times keep up an tqual vigour of mind. Or, if, after his beft endeavours in the courfe of a virtuou s life, he cannot yet iind in himfelf that paffionate love of the fupreme Good, which he finds feme writers have de{cribed in an unintelligible manner 4 this is no jufl ground of unea- finefs at all ; for whoever fincerely obeys the commandments of God, in the courfe of a virtuous and religious life, needs no other mark or proof of his love towards him. Or, if it be an apprehenfion that poffibly they may be excluded from mercy by fjme pofitive decree and tore-appointment of God ; this is abfolutcly contrary to all our natural notions of the divine attributes, to conceive that the infinitely roerciful ^nd good God Oiould for his own pleafjre, and not for any wickedncfs of theirs, eternally decree any of his creatures to be miferable. Neither in fciipture indeed is there any foun- dation for any fuch apprehcniion, whatever there may be in the writings of fome unfkilful interpreters. N ^v When the can there be any juft reafon of defpair even xo effeaof otir tho(e, whofe minds are troubled at the remem- -^'^^* l^rance of pafl fins : for tho' thcfe are, and ought to be, fuch a E 7 trouble sS TXy mole Duty of Man. [Sund. i. trouble of mind, as nothing but effe<5tual repentsnce and amendment can remove ; yet, when amendment has really taken place, then the forrow for what is pad may reafonably be relieved by the affirance of pardon. Fi>r, tho' the gieat and principal promile of pan^on is made indeed to unbelie- vers, at their convafion and being baptifed ; yet there isalfo infficient encouragement given^ even to relapfing (inners, to repent. The defpair then we condeYnn is a diforder which confifls in a fettled rooted perfualion, ihat we fl;iall never ob- tain mercy, let us do whatever we can ; for it is no temper or ftate of mind worthy of blame, to defpair of mercy, while we continue in fin. But The hope we have in God thro' Chrifl Jefus is a remedy aeainil: thi;. fin : for, as by defpair the devil would Its remedy. r ^ n i i • perluade a finner he can ntvtr obtain mercy ; lo God dees give a certain hope ot eternal glory to all that will feek for mercy by fincere repentance and obedience thro' Jefus Chrift. How then can a rational creature give up his reafon fo far, as to give himfelf up for loft, when the God that made him, and is to reward or puniih him, doth promife his mercy to as many as will change their evil courfe of life, and walk in his ways ? Yet, we muit not ftop here : For, IV. A third duty to God is Love. Now to love God is The love of ^^ pcfTefs our minds witli fuch a due fenfe and Cod, What, efliination of the excellencies and perfedions, which are in the divine nature, as may make us look upon God as our chief good ; make choice of him as the only pro- per objedl of our happinefs; and prefer his caufe and intereft before any thing elfe that may come in competition with it. Therefore our Saviour exprefaly declares it, as the firft and great commandment. Thou flialt love the Lord thy God with all thy heart, with all tny foul, and with all thy ftrength, and with all thy mind ; that is, we are to ferve God with all thofe faculties, which he has given us : Not that the love of God is to be exclufive of all other loves ; but of all other ri- val affed ions j that, whenever the love of God and that of the world come in competition, the former undoubtedly ought to take place of the latter. To love the Lord with all our heart fignifies to love him with all fincerity, with an un- dilTcmbleU Sand. 1.] Of the Love of God. 29 difftmbled aiFcdion. To love God is not merely to do what he commands j bat it is to do it, becaufe he commands it. To love .God with all our foul figriiFts to fcrve him with the whole foul, with an unreferved obedience. God is not to ri^iare a divided affedion in our breaft, a;! afFexflion divided between piety and lin : but he is to reign unrivalled by any darling vice. To love God then with all our foul is the fume as to have refpedt unto all his commandments. To love the Lord with all our ftiength is to put forth the adive powers of the foul in loving and ierving him. It is to rouze ourfelves from all fupinenefs and liftlels idlenefs. It is to quicken the wheels and fprings of aftion, that moved on heavily before. It is to do well, without being we^ry of well-doing. It is to lay out our endeavours, that we may have a competent fenfe to dilcern, a fmcere inclination to embrace, and a Ready rcr folution to hold fail:, what is beft and moil pleafing to the Deity. In fine. We muft love God fincerely and aife6tionately ; we mufl: defire to pleafe him, and to perform his will ; we Motives to muft deiire to be made acceptable to him, and to '"'• , become partakers of his favour and rewards, rather than of the unreafon:.ble pleafures of ur)righteoufnefs : becaufe all the reafons for the loving any objcd: or thing in the world do more forcibly recommend to us the love of God. He is in himfeif molf excellent, fit to be our chief happinefs, and hath adually fliewn himfelf our beft friend : He has annexed a prefent as well as a future reward to a good life ; and has fo interwoven our duty and happinefs together, that while we are difcharging our obligations to the one, we arc at the fame time making provifion for the other : upon all which accounts our beft love is due to him. His goodnefs and excellency tarnifh all the beauty and excellence of creatures ;' there is none good, hut God's excels one, that is God : bec^aufe lie is good in fuch a ^^"^>'- fenfe, as none can be acknowledged good belides. He alone is perfedly, originally, neceHirily, and unchangeably good : he has every excellence in the highefl; degree 3 almighty oower, unerring v/ifdom, infinite goodnefs, unblemished truth, fpotlefs holinefs ; every thing fit to raife the wonder, and 3© The Whole T)iity of Man. Sund. i.J and engage die delight of men and angels ; and his glory fliines out in the works of creation and providence. Power and wifdoni may command dread and admiration : yet no- thing but goodnefs can challenge our love and affeftion. He gave us our beings, and in the whole courfe of our lives his God's kind, goodnefs prevents numberlefs evils from falling ?2efstous. upon us ; which, with all our realon and nnder- ilanding, we could by no means either prevent or avoid. And , when we were fallen from that happinefs, for which, at firft, we were defigned, he was pleafed to reftore us to a new ca- pacity of it, by fending his only Son into the world to die for us J the benefits of whofe deith and paffion no man can lofe but b)) his own fault. He has endued us with reafon and na- tural confcience, to diftinguifli between good and evil; and to forewarn us of the certainty of a future judgment. He has confirmed this natural confcience with the adaiti -nal help of an exprefs revelation : and, that fmners miy, if poiTible, be brought to rep-ntance, he, with much long-fufFering and forbearance, defers their punifhment ; and, if ihey do re- pent, he forgives and pardons them, as a father receives a returning child. Again, ye cannot but love him, who is good, and docs us good. And if God vouchlafe to love us, we mud alfo iliew our Fruit of love ^^^^ ^^ h\m^ by firfl defiring to pjeafe him j and isadejtrtof alfo by a detire to enjoy him. For the firft token P eajwg. q£ ^j^y one's love is the doing what is thought mofl; acceptable to the pcrfon loved : fo that a true love of God will fiiew it(elf firft in keepi ig his commandments; for that is its defcriptioii by St. John : and where this token is wanting, there can be no love ot God. So that, if any one continues in a wilful breach of many, nay but of any one command of his, he is deceived in thinking that the love of God abideth in him. Bccaufe, as the excellency and kind- nefs of God is mod tranfcendent, fo our love of him muft be mofl fervent, and preferable to every other thing. If our love Love of of God be fmcere, we flrall entertain high and ad- God, when miring thoughts of him, according to thofe difcc- fiucere. verics, which he hath made of himfelf : we (hall Feverence him as the moft perfect being ; and give him the Sund. I.) OJ- the Love of G od,. 31 the glory of his excellencies, as wc turn our thoughts either to the works of nature in our creation, or to the wonders of grace in our redemption, or to the profpe(ft of glory in the world to come. If we ad in concert with th?it being, whoft; tender mercy is over all his v/orks, by fliewing mercy, as far as we can, in all ours: If we confcientioufly endeavour to difcharge all the duties he has injoined us, without reluc- tance ; and to (ubmit to all liis diipenGuions, without mur- muring : If we addrefs ourfelves to him with that holy fear, which awes the turbulent palTions into compofure ; but does not deprefs the fpirit, or beget an abje(fl and unmanly way of tliinking : If we, v^^ho look (or ought to look) up to him Vv'ith reverence, as the great judge and lawgiver of the uni- verfc, chiefly delight to conlider him under the endearing charaders of a Creator, Redeemer, Preierver, and Benefac- tor : If we, before we compofe ourfelves to lleep, recom- mend ourfelves to his almighty care, who neither ilumbers nor flceps : If we, as foon as we rife, recommend OL:rfclves to his fuperlntendeDcy, who maketh his fun to rife upon the juft and unjufl ; humbly defirlr.g, that, as ihat lun difpels the darknefs and unwholefome vapours of the night ; fo he, the great fun of righteoulnefs, who arofe with healing in his wings, would drive us from, all evil ; ail evil, whether of minJ, body, or eftate : If we commit all our concerns in general to his providence and fatherly goodnefs ; and, upon every ex- traordinary emergency, make a more particular application to him for his diredion, who never faileth them tliat fcek him : If we do, thefe undoubtedly are the cnly genuine tefts, and iignificant expreilons of an undiilembled love to God : and they v/ill procure for us the blefled effeds of that infinite love, which, being ftronger than death, difarmed death of its fting, and the grave of its vidory. And fuch a foul will fay, I fee that God alone can be mv portion j in his fa- vour is my life ; without that, though I had ail the world, I ihould be dellitute and miferable. This love arifes from the fenfe of benefits received : It is like the filial love of a dutiful child to a te;ider and indulgent parent, upon a review of his care and kiudnefs, in preferving him, providing for him, -doii)g him all the good that lies in his power 3 which engages him 3 2 The Whole Duty of Man. [Sund. i . him to ftudy to requite his parents in the bed manner he can. Such is the love of God found in a pious Icul. And therefore, Let thofe who* tho' they really love, and fear, and ferve Who live in God in the courfe of a virtuous and religious life ; thuiove. yet^ becaafe they feel not in themfelves that warmth of affedlion, which many enthufiafts pretend to, are afraid and fufpedl that they do not love God fmcerely as they ought ; be correded, by confidering that there is no other mark fo infallible of the goodnefs of a tree, as the fruit, which it brings forth. It is not a religious mood '- or humour, but a religious temper. It is not to be now and then plcafed vrith our Maker in the gaiety of the heart, when, more properly fpeaking, we are pleafed with ourfelves. It is not to have a few occalional tranfient a<5ts of complacency and delight in the Lord rifmg in our minds, when we arc in a vein of good humour. But it is to have a lafting, habitual, and determinate refolution to pleafe the Deity rooted and grounded in our hearts, and in- iiuencing our anions throughout. If they live in obedi- ence to the commands of God, they need no other evi- dence of the fincerity of their hearts towards him : for all other figns may poffibly be erroneous ; but this is the very thing itfelf fignified. Love of goodnefs, rightaoufnefs, and truth, is love of God : for God is goodnefs and truth ; and he who loves thefe virtues, which are the moral perfections of the divine nature, does therefore love God moft perfecflly ; becaufe he loves thofe excellencies, for the fake of which God expeds that we fliould love him above all things. The other fruit of love is the deiire of enjoying : this is Befireof the cafe of all men. They defire the company of etijoyiTig, ' ti^^^fe tj^ey if^ve . f^ )^q ^^^^ fmcerely loves God will not only be conftant in prayer, meditation, hearing his word, and receiving the bleffed facrament of the Lord's fup- per, with chearfulnefs and devotion j but wil] earneftly wilh to be difTolved, and to be with Chrift in the glory of God the Father j with an intire refignation of this world, and all its enjoyments, to God's ,will and pleafure, Sunday Sand. J .] Of the Fear of God, 33" Sunday I. Part II. V. yhQ fourth duty to God is Fear. Though love' cafteth out ali fervile fear, yet it doth not exclude fuch a fear^ as a dutiful Ion fliev/s to a very afFedtionate, but a very vvifd' and prudent father : and we may rejoice in God w;th reve- rence, as well as fcrve him with gladnefs. For love, if not allayed and tempered with fear, and die apprehenfions of divHie juftice, would betray the loul into a languine confi- dence and an ill*grounded fccarity i Fear, on the other hand, if not fweetened and animated by love, would fink the mind into a fiital defpondcncy. Therefore fear is placed in the foul, as a counterpoife to the more inlarged, kindly, and generous afFcdtions, There are two bridles or reftraints, which God hath put Upon human nature, fJjame and fear. Shame is the weaker, and hath place only in -why necejl '' thole in whom there are' fome remains of virtue V''''^'- Fear is the Wronger, and works upon all, who love them- fclves, and deliie their own prefervation. Therefore, in this degenerate flare of mankind, fear is that pafTion which hath the greatefl; power over us, and By which God and his laws take the furefi: hold of us :• our defire, and love, and hope, are not fo' apt to be wrought upon by the reprefeneation of virtue, and the promifes of reward and happinefs, as our fear is from the apprehenfions of divine plealure. For, though we have loll: in a great meafuref the relifh of true happinefs, yet we flill retain a quick fenfe of pain and mifery. So that fear is founded on a natural love of ourlelves, and is inter- woven with a necel&ry dcfite of our own prefervation. And tlierefore religion ufually makes its firft entrance into us by this paffion. Hence perhaps it is, that Solomon more than once calls the fear of the I^rd the beginning of wifdom. To feur God is to have fuch a due fenfe of his majefty, and holinefs, andjafiice, and goodnefs, as fliill make us not dare to ofltend hirn 3 for each of thefe attributes is proper to raife a fuitablc fear in every confidering mind : \(\%inajejly^ a: fear left we liiTront it by being irreverent ; his holtne/s, a fear, left we ofFei i it by being carnal j his ju/lice, a fear, left we provoke it by being prefumptaous ; and hisgco^nejs^ a fear^ left we forfeit 3 4 "^'he Whole Duty of Man, [Sund . i . it by being unthankful. So that this fear of God is not the fuperilitious dread of an arbitrary or cruel being, but that awe and regard which necefllirily ariies in the mind of every man, who believes and habitually confiders himlelf as living and adting in the fight of an omniprefent Governor, of perfcd ju- ftice, holinefs, and purity j who lees every thought, as well as every adlion ; who cannot be impofcd upon by any hypocrify ; who, as certainly as there is any diiierence between good and. evil, cannot but approve the one, and detefl: the other ; and whofe government confiils in rewarding what he approves, and punidiing what he hates. This fear of God is the founda- tion of rehgion ; for, the great fupport of virtue among men is the fenfe upon their minds of a fupreme Governor and Judge of theuniverfe, who will finally and efFedually reward what is in itfeif eflentially worthy of reward, and punifh what is worthy of punifliment. And confequentlyfear brings us into fubjedion to God's authority, and inforces the pradice of our duty : for the fear of the Lord is to depart from evil. Yet It may with forrow be obferved, that the fear of men, Qr dread not to provoke them, is too often flronger fearilglnen than the fear of God; tho* God is infinitely more 7noretfian jq ^^g dreaded than man : Which is the lelTon we are taught by Chriil himfeif, who fays. Fear not them that can kill the body ; that is, fear not men fo much as God ; fear him infinitely more. ^ It is very lawful for us to fear men, and to ftand in awe of their power, becaufe they can kill the body j and death is terrible : but when the power of man comes in competition with omnipotency, and what man can do to the body in this world, with what God can do to the body and foul in the other ; there is no comparifon between the terror of the one and the other. God can do all that man can do, he can kill the body, and that by an immediate a6t of his divine power. He can bldfl our reputation, ruin our cflate, and afil (ft our bodies with the fliarpefl: pains, and fmite us with death. And God doth all that with eafe, which men many times do with labour : they ufe the utmoft of their wit and power to do us mifdiief ; but God can do all things by a word, if he do but fpeak, judgments come j we arc but a little dull, and the kafl breath of God can difperfe it ; he hath all creatures Sund. I.J Of Fear a?td TntJ} in God. 35 creatures at his command, ready to execute his wiU. So that whatever man, or any creature can do, that God can do alfo, and infinitely more. His power is not confined to the body, but he hath power over the fpirit : he 'can not only make body and foul miferable in this world, but in the other alfo ; and that not only for a few years, but for all eternity. Therefore, The fear of men will not be a fufficient plea and excufe for men ; it will not be enough to fay, This I was awed into by the apprehenfion of danger, or by the fear ^' '^''^^^" of fufferings ; or, that I chofe rather to truft God with rny foul, than men with my eftate ; to fave my life, I renounced my religion, w;is afhamed of ChriH:, and denied him before men : tho' our Saviour hath told us plainly, Whofoever fhall be afliamed of me, and of mv words, in this adulterous and fmful generation, of him alfo fliall the Son of man be aflia- med, when he cometh in the glory of his Father with his holy angels. Thus they who out of fear of men offend God, are guilty of this folly j they incur the danger of a greater evil : for, whilft they are endeavouring to efcapc the hands of men that fhall die, they fall into the hands of the living God. Do we fear the wrath of man, whofe breath is in his nodrils, who can but afBid a little, and for a little while ; and is not the wrath of the eternalGod much more dreadful ? f^r, as we are fin- ners, our fear is juflly increafed from the hoUnefs of his na- ture, the juftice of his government, and the threatmings of his laws. But to conclude : as our offences refped' m^en, it is pofTible \Ve may tranfgrefs againft them, and they not knov/ it 3 one may fteal his neighbour's goods, or defile his wife, yet keep it fo privately as not to be fufpeded, and fo never to be brought to punifhment for it. But this can never be done in regard to God, who knows the mofl fecret thoughts of our hearts ; and confequeatly, tho* we fm never fo pri-. vately, he is fure to find us out, and will as furcly, except we repent in time, punifli us for it eternally. V[. h fifth duty to God is that of Trust : For the Iio- mage due to God in all our wants and dangers is oftm/tin to truft in him, whereby we declare our conft-ant ^''^• dependence upon God for the relief of all our wants and dan- gers, whether fciritual or temporal, and to fjpport us under F 2 all 9,6 ^he Whole Duty of Man, [Sund. i. all afflictions 'and temptations, founded upon a perfualion of his all-lufficiency, and of his inviolable faiihfulnefs to per- form his word and engagements. As far as I truft a man, I fuppofe him able to do what 1 trufl him for ^ that he hath gi- ven me fome encouragement to believe his willingncfs, and th,;t he will not deceive me : and it mufl be fo in any regular jn^tispew- tJ'ui^ ii^ God, who is able to do for us, exceeding ' r' abundanily above all that we can aflc or think But then it is of the utmoft concern to us, th^t we have no expec- Ita^ion from God for things which he hath never promiled. Where he has been pleafed politively to declare what he will do, we fhould firmly depend, wh-tever difficulties or difcou- /• truth *'^g^^^s"^s may lie in the way of our hope. But andprotni' wh^re his piomifes are made with a referve for his r^^"- own fovereignty, or the fuperiority of his divine wifdom, as he knows far better than we what is good for rnan in this life ; thrre we fliould not allow ourfclvcs to be pofitive in our expectations of particular events, but call: ou^ care upon him in a niore general manner ; relying upon this, th It, in the way of duty, he v/ili do that which, upon the whole, is bell for us to bp done. In all conditions that befall us we muft repofe ourfelves , ,, upon God, in confidence of his fupport and deli- /;? all mir ^ r i • i • i i dangers ard vcrauce, 01 hi^ carc and providence, to prevent and fpT^tuaimd '^^y^^^ tl'^e evils we fear, whether fpiritual qr tem^ tempo- poral ; or of his graciqus help to bear us up under them ; and of his mercy and goodnefs to deliver us from them, when he fees bed: ; provided always wc be care- ful to do our duty to him. * Every man that believes this of God, as every man muft do that believes there is a God, will firll: apply himfclf to God, and befcech him with all earneilnels and importunity, that he would permit him to refer his affairs to him, and be pleafed to undertake the care wh we of them; and he will, without any demur or difTJ- (houid, tniji culty, give up himfelf wholly to him, to guide and tn God. govern him, and to difpofe of him as to him fliould {iicn heft. Therefore, if God hath prevented us herein, ..nd wuhjut our defire, taken this care upon himfclf, we ou^^ht * iS-'f Chi'iiHan FortUudi: and raticn:: in Sundiy i6. iS/fJ?. 5. to Sund. I.] Of rntft in God, 37 to rej 'ice In It, as the greatefl happlnefs that could pofTibly have bctalkn us; and we (hould, without any further care and anxiety, ufing our own bcft diligence, ,and Itudying to pleafe him, chearfully leave ourfelves in his hands, with the greateR confidence and fecurlty, that he will do all that for us, which is really bed; and vvith a firm perfuafion, that that condition, and thofe circumRances of life, which he (hall chufe for us, will be tl«e very fame, which we would chufe for ourlelves, were we endued with tlie fame wifdom. There- fore let it be confidercd how great a mifchief we frequently do ourfelves, by loading our minds with a multitude of vex- atious and tormenting cares, when we may fo fecurely caft our burthen upon God. And let us earneflly beg of God, that his watchful and merciful providence would undertake the care ot us; that he would fit and prepare us for every condition u^hich he hath defigned to bring us into^ and that he would teach us to demean ourfelves in it as we ought; that he would confider our frailties, and lay no greater load of afflidion upon us, than he will give us grace and ftrength to bear; that, if he fees it good to exercife any of us with af- fiidions and fufiferings in any kind, he would make us able to flan I in that evil day, and when we have done all, to ftand. And let us be fare to keep within the bounds of our duty, trying no unlawful ways for our eafe and prefer- vation, and refcue from the evils which we fear ^o'^'ver^ and lie under; for we may affare ourfelves, that ow-fehcs by God is never more concerned to appear for us, ''"^^'"' than when, out of confcience of our duty to him, we are con- tented rather to fuffer, than work our deliverance by undue means. Let us commit ourfelves to him In welh doing, and do nothing, no not for the caufe of religion, which is con- trary to the plain rules and precepts of it. Should we, inflead of vain murmurings, and complaints, and terrifying ourfelves with fears oi what may never happen, follow the example ot holy David, betake ourfelves to prayer, and bv ihis means engage the providence of God for our protedlion from evil, or for our lupport under it; we fliould certain!'^ do much better for ourfelves, and contribute much more, than we can do any othc-r way, to the prevention of any evil that we can fear. 38 The Whole Duty of Man. SunJ. i.] fear, or to the mitigating or rhortening of it, as to God's in- finite wifdom and goodnefs fliall leem beft : To this we arc directed by St. Peter, when he exhorts us to caft all our care upon God, who careth for us; according to what he had been taus^ht by our -aviour Chrift, who in his divine fermon on tlie mount fiys : Take no thought for your life^ what ye fhall eat, or what ye fiall drink ; nor yet fo^ your body. %vhat ye floall put on: is not the life mort^ than mcat^ and the body than rai- • mert'^ behold the fowls of the air : fir they foxo not^ neither do ihey reap^ nor gather into bams-, yet your heavenly father feed^ eth them. Are ye not much better than they^ Which of you by taking thought can add on? cubit unto his fiaturel and why take '.entry, or any who now claim from them. So tliat the land being thus charged with the payment of tithes, came with this clog unto the lords and great nien of the realm, and hath been fo tranfmitted and palFed over from one hand to another, until they caine into the polIcHion ofthepreient owners, who mult have paid more for the purchafe of them, and required larger rents from then- tenants, if they had not been thus charged. And whatever right they vn.iy have to the other nine parts, either of fee fimple, Icife, or copy, they have certainly none at all in the tithe or tenth, whicli is no more theirs, th:/n tlie other nine parts are the clergy's. t For further fatisfailion^./I-i? the iwj of the people to their miniller?, S>und/ thcr lor fhe remembrance of Tome fpecial mercies th. church, ^f Q^^^ ^^^j^ '^g ^l^g ^^j^.^,^ ^,^ J refurredtion of Ghrif>; ' the coming down of the Holy GhoH: frpm (leayen, &c, ck in memory of the bleffed ap ){lles, and otlier faints j who were the happy inftruments of conveying to us the know- ledge of Chrift Jefus, by preaching his gofpel through the world, and moft: of them atteiling the trutli of it with their blood ; which ought to be obferved in fiich a planner, as may After what aufwcr the ends for which tljey vvere firO: appoint- maniier. ^^ . j-jj^j- Qq^ ^y^y \^q glonficd by an humble and grateful acknowledgm,ent of his mercies ; and {hat the fdl- yation of our fouls may be advanced, by believing the myf- teries of our redemption, and imitating the examples of thofc primitive pattern^ of piety that are fet before us. Therefore on thofe days we fliould be fo far from looking upon them ns common days, or making them inflruments of vice and vanity, or fpending theni in luxury and debauchery, intem- perance, exccfs, and fenfuality, sis the manner of fjme is, who look upon an holy-day as defigned for a loofc to .their pafTions 'Awd unbounded plealurej that our greatefl care fliould be to improve our time in the knowledge and love of God, and of bis fon Jcfus Chrift our Lord, by conftantly attending the public worfliip, and partaking of the bleffed facrament, if it be adminiltercd, and in private by enlarging our devotions, and withdrawing ourfelves as much as pofhblc from the af- tiiirs of the world, particularly exprelTing our rejoicing by love and charity to our poor neighbour. If the holy-day is fuch as is intended for our calling to mind any myftery of our redemption, or article of our faith, we ought to confirm our belief of it, by confidering all thofe reafons upon which it is built, that we may be able to give a good account of the hope tliiat is in us. We fliould from our hearts offer to God the fa- crifice of thankfgiving, and refplve to perform all thofe du- ^•' -- ^ ' - • - ,., ... ■ ■••■■■ , ^1^3 S,^nd. 2.] Cfthe Feajts ar.d Fa/Is of the Church. 53 ties, wlilch arifc: from the belief of fuch an article. If we Qommeniorate any faint, we flipuld condder the virtues for which he was moll: difiingai^lied, and by what Aeps he ar- rived at fj great perfedion 3 and then examine ourfclves how far we are wanting in our duty, and earncftly beg God's par-' ^xon for our pafl faiUngs, and his grace to inable us to con- form our lives to thofe admirable examples, which the faints have left for our imitation. y. As w.eare thus to exprefs our tl^ankfulnefs to God for , jjiercics received, and tb^ s:ood examples iet before , .r . (.'••■ • 1 1 r • r ^'' observing i:s ij.r our imitation.; we are yvith the lame view 01 theUii!.of lionouring (3od, by a<^s of hun^i illation and repen- ^'^^ ^''"'''^^^^ tance, to keep holy thofe fajl-days fet apart by the church, or by civil authority, or by our own appointment, to humble ourfelves befoie God, in puniHiing our bodies, and afflid:ing pur fouls in order to a real repentance : by outward tokens teftifying our grief for fins pafts, and by ufing them jij^^at as a means to iecure us from returning to thofe fins, ^nanmr. for which we exprefs lo great a deteftation. And this muft be done, not only by interrupting and abridging the care of our body, but by carefully inquiring into the ftate of our fouls ; charging ourfelves with all thofe tranfgreiTions we have com- mitted againft God's laws, humbly confefling them with ihame and confufion of face, with hearty contrition and for- row for them ; praying that God will not fuffer his whole dif- pleafure to arife, and begging him to turn away his anger from iis; by interceding with him for fuch fpiritual and temporal bkffings upon ourfelves, and others, as are needful and con- venient; by improving our knowledge in all the particulars of our duty; by relieving the vvants and neceffities of the poor, that our humiliation and prayers may find acceptance with God. And, if the faft be? public, we mull: attend the public place of God's worfliip, always taking particular care to a- void all vanity, and valuing ourfelves upon fuch performan- ces ; and therefore, in pur private fails, we muft not proclaim them toothers by any outward fliew; that we may not appear unto men to faft. We muft not defpife or judge our neigh- J)Our, who doth not, and it may be hath not the fame reafon t«) tie himfelf up to fuch methods. We m.uft not deftroy the health 54 ^h^ Whole Duty of Mmt. , [Sund. 2. health of our bodies by too great aufterity, left thereby we make them unfit indruments for the improvement of our minds, or the difchaige of our worldly employments. Parti- cular care ought to be taken that we grow not thereby morofe and four, peevi(h and fretful towards others, which fe verity to ourfel ves may be apt to incline us to ; for that is fo far from ex- preiling our repentance, that it makes a frelh work for it by in- ygiiing our guilt. And therefore, when thou falleft, be not as ^B^vpocrites are, of a fad countenance, ^c. Wherefore, ^The church of Chrift having in all ages appointed folemn ofthsfaji f'^^s ^Q b^ obferved by her members upon particu- ofLent. lar occafions, we flill retain fome of them; amongft which, the fall of hmt deferves oar particular regard; con- cerning which I would have you make thcfe oblervarions : As to the lim>ilation of time for the keeping ot this fail, the church had, I fippofe, a relpedl to the particular (pace of time wherein our Saviour faffed, which was forty days, as what was efleemed a proper penitential fea'bn : and as to the in- tentio'.i, end, or d.iio^n of this faff of Lent, it is fet apart as a Whyinfxi. p^per feafou for mortification, and the exeicile of tnud, {^\{ denial; to humble and afflid: ourfdves for our kns; not by endeavouring to fail continu'ally forty days, but by frequent faffings, as may be learnt from the pratlice of the church in all ages; and to pun iff 1 our too often abufc:s of God's creatures, by abftinence, and by forbearing the lawful enjoyment of them ; to form and fettle firm purpofes of holy obedience; to pray frequently to God both in private and public for pardon, and his holy fpirit to put us in mind of that fore trial and temptation, which Chrift then endured for our fikes ; particularly to perpetuate the memory of our Sa~ viour's fufferings; and to make, as it were, a public con- fcflion of our belief, that he died for our falvation; and con- sequently, for fitting ourfelves to receive the tokens and pledges of his love wiih greater joy and gladnefs. For which reafon, this chriflian inffitution of Lent ought Boivtobe to ^'^ ^P^"t i" faffing, and in abffinence, according •bftrved. to thc circumffauces of our health, and putward condition in the world ; and this with a defrgn to deny and punifli ourfelves, and to exprefs our humiliation before God for Sund. 2.] Of Honouring God in his IFord. 55 for pad tranfgreffions: the ornament of attire maybe laid afide: the frequency of receiving and paying viiits may be interrupted: public affemblies fur pleafure and diverlioii fhould be avoided : our retirement (liould be filled with read- ing pious difcourfes, and with frequent prayer, and with ex- amiiang the ftate of our minds: and the public devotion, and thofe intruding exhortati ;ns from the pulpit, which are fo generally edablifhed in many churches in this feafon, l];iouId be conftantiy attended. Befides, wc (liould be liberal in our alms, and very ready to employ ourfelves on all op- portunities of relieving either the temporal or fpiritual wants of our neighbour: For the Lord fays by the prophet Ifaiah, Is not this the faft I have choier, to loofe the bonds of wickednefs, to undo the heavy burdens, and to let the op-» prefled go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor tbat are caft out to thy houfe? when thou feeft the naked, that thou cover him, and that thou hide not thyfelf from thine own fledi? ch. Iviii. 6, 7. Sunday II. Part II. yi. Fourthly J we are in a more fpccial manner to cxprefs our reverence to God by honouring: his Holy ^^ . a., WT J 1 i'- 1 1 111- (-rod 7mc/f i?e WORD; and we honour his holy word bv hearins;, hmow-edia reading * and pra&ling what is therein contained " ' for our comfort and inftrudlion. This word of God is com- monly called by way of eminence the holy fcriptures^ which v/e are obliged to fearch, becaufe they contain the The holy terms and conditions of our common falvation ; /'•"^'>'«'•^• without the knowledge and pradice of which we can never attain ecernai happinefs. I fi), whatever is necellary for us to know and believe, to hope for and pracliie, in order to falvation, is tuUy contained in thofe holy books. This then is the rule of our fuch. Every dodrine that The rule of is there delivered we mull believe: but as for any/^'^''- dodrine tlrat is n:X the^e plainly delivered, nor can be clearly deduced trom thence ^ v/e are not bound to believe that as an article of faitli, let- it come ever fo well rccom- * See the help to reading the Scriptures at the end of this Book. mended: 56 The Whole Duty of Man. [Sund. 2. mended : Therefore our church has decreed, ' That the Holy Scripture containeth all things necefliry to falvation: fo that whatfoever is not read therein, nor may be proved * thereby, is not to be required of any man, th^it it fhould be * believed as an article of faith, or be thought requifite or ne- * celTary to falvation. In the name of the Holy Scripture * we do underrtand thofe canonical books of the Old and Nevv * Teftament, of whofe authority was never any doubt in the * church. For the Old Teftament is not contrary to the ' New ; for both in the Old and New Teftament everkUU * ing life is offered to mankind by Chrift, who is the onlv * mediator between God and man, being both God and * man:' And the things declared in fcripture to be the terms and conditions of falvation, are repentance from all wicked works, and faith towards God and our Lord Jefus Cnrift j the belief of a refurredtion from the dead, and of a judgmenc to come J and a life of virtue, or fuitable obedience to ouf Lord's ejf prefs commands in the gofpel : And Thofe necelTary things are there treated with fo much plain-^ How t6 be "s^s ^^d clearnefs, as to be fufficiently underftood read. by thofc who make a right ufe of their rcafon, and read them with that refpedt and reverence, which is due to the oracles of God ; with humility and modefty, from a fenfe of our own weaknefs, and God's perftdion; and with ear- neft prayer for the divine affiftance. Moreover, they who expert to reap benefit by reading the holy fcriptures, muft diligenily confider the defign of the author of each book of kripturej and what is the fubjed: he chiefly handles, witli the occafion of his writing; they muft explain difficult pla- ces by thofe that are more clear, diftinguilli between literal and figurative expreifionsj and never have recourfe to n^eta- phors and figures, but when fomewhat abfurd arifes from their being taken in a proper and Hteral fenfc: they muft confine themfelves to the natural fignification of words, the ufual forms of Ipeech, and the phrafe of fcripture : they muft acquaint themielves with the common ufiges and cuftoms of thofe times in which they wei-e writ, to which many ex- prellions allude : they muft not make either fide of the que-' ft ion ouhd. 2.] Of honouring God in kh Word. 57 llion in difpute the reafon of their interpretation ^ for this is to make it a rule of interpreting fcVipture, not a q^eflion to be decided by it : And again, they muil apply genf^ral rules to particular cafes, it being impoffible fcripture (ho^ 'A compre- hend all fpecial cafes, which are inlinite. And,'^- where there is any difficulty, nothing adds greater light than the coofult- ing thofe primitive and fiithfal witnefies, who learnt the true fenfe of fcripture from the authors themrelves. Without fome fuch means no author can be well underfcood j ar.d it is for this reafon that I would exhort a diliger.t and conftsnt at- tendance to hear this word explained and inf )reed in catc^ chijing and preaching : For, Firft^ Catechising is a peculiar method of teaching the ignorant by queftion and anfvver ; adapted to /„ catacJu- the meaneft capacities, for their more ready in- f'^s- ftrudion in the firll and necelTary rules or principles of our holy religion i and is of very ancient date in the pradice of the chriflian church. And as to the great ufefulnefs of it, ca- techifmg hath a particular advantage as to children -, beciufe they are fubjed: to forgetful nefs and want of attention. Now catechifing is a good remedy againil both thefe ; becaufe, by queftions put to them, children are forced to take notice of what is taught, and muft give fome anfwer to the queftion that is afked ; and a catechilm being fhort, and containing in a little compafs the neceffary priiiciples of religion, it is the more eaftly remiemhered. Again, the great ufefulnefs, and indeed the neceffity of it, plainly appears by experience : for as Solomon obferveo. Train up a child in the way he fhould go, and when he is old he will not depart from it ; io it very ^ feldom happens, that chiidren, who have not been catechi- fed, have any clear and competent knowledge of the princi- ples of religion ever after ; and, for want of this, are inca-^ p.ible of receiving any great benefit by preaching, which fuppofes pcrfons to be in fome meafure inftruded before- hand in the main principles of religion. Befides, if they have no principles of religion fixed in them^ they become an eafy i^rev to reducers. And therefore I would 58 The Whole Duty of Mm. [Sand. 2, 1 would recommend this way of inftrudlon to parents and mafters of families, with refped which is alone appointed by Chrifi: for us to become mem- bers of God's kingdom? For Jefus himfelf hath afliired us. Except one be born of water and the Spirit, he cannot enter into the kingdom of God. And therefore it was the conftaiit iti-oBwsto cuflom of the primitive church to adminifier bap- 1 enounce, tifm to infants for the remiffion of fins, by and under fuch conditions, vows, or obligations, to which they were to confent, and according to which they wcte to en- deavour to regulate their conduct through this world in their way to heaven. And this practice was efteemed by the beft tradition to be derived Iroiii the Apoilles themfelves; and is therefore Aill retained and injoined by our church, which obliges all per Ions coming to be baptized, either by them-^ felves or fnreties, to promife and vow, ' That they will re^ ' n ounce the devil and all his works, the pomps and vanities * of this wicked world, and all the fmful lufis ff tfiC fled"); * to believe all tlie articles of the chiidian faith; and to keep * God's holy v/ili and ccmmancliricnts, and to walk in the * fome all the days of their life/ Where Sund. 2.] OftheVou^s in Bnptijhi. 5, Where, by the devil^ we mean all the fillen atn^els of which one is chief, prince, or headj that great enemy of Chrift and his church, who, having fe_ '^^^'^ '^*""'^- duced our firfl parents, hath ever fince had, through God's permifTion, a great power in the world, and ftiJl feeketh our dellrudion, by tempting us to fin, and then acculin^ us to God for it. And the works of the devil are all wick- edneffes and vices, but in particular all idolatry, ^'^^''"''^^• witchcraft, foriune-telling, and dependence on the crea- tures: and efpecially the crimes of which the devil is prin- cipally guilty, and tempts men to; fuch as pride, envy, mur- der in fad or in the heart, lying, deceiving, and mifleading-, efpecially iji matters of religion. And when we renounce the devil and all his works, we rejed: and withftand that ufurped power and dominion, which he exercifes in tlie world, v/e refid his perfonal temptations, and enoa^e in no kind to be partakers of his crimes, as we would not^fliare in his puniihm.ent. By renouncing i\\Q pojnps and 'vanities of tliis wicked world we are to underftand, not that the world, which God hath created, or any of its natural enjoyments ^^- ^'^'■''^• are evil : hut that the things to be renounced are the evil c[i[- toms of the world, the vicious faihions, and the ccrrunt prac- tices, that prevail in it • all methods of ambition and ^'randeur inconfiflent with integrity and virtue; and all facir forts of divcrfions and entertainments, as plainly tend to corrupt' are, and into many fjolifli and hurtful lufls, which drown men in de- ilrudion and piTdition. Thus chritlians abfolutely renounce the yielding themfelves up to all excefs either in diet, fport.^ or apparel; and the fetting their hearts upon v/ealth or great - iiefs of the world, or on thofe cuitoms and praaices of world- ly men, which arc in themfelves fmful : and they lo far re- nounce the honours and riches of the world, as not to be am- bitious of the fonr.er, norovetousof the latter; and, in 2;-- neral, do hereby look upon tliemfelves debarred from hav- 4 "The Whole Duty of Man, [Sund. !■. ing more to do, than what is neceflary, with any thing in the world, which may be like to prove an occLinon of iin to them, or that may probably tend to turn them from God, and draw off their mind from the other world. As to the finful lulls of the flejlj^ that are thus reckoned Ti ft n ^P' adultery, fornication, uncleannefs, lafeiviouf- nefs, idolatry, witchcraft^ hatred, and variance, emulation, wrath, flrife, fedition, herefies, envying, murders, drunkennefs, revellings, and fuch-like: and confequently to renounce all the finfui lufts of the flelli is to avoid adultery and fornication, rioting and drunkennefs, and all that filthi- nefs of the ilefh and fpirit, which is inconfiftcnt with ehri-' ftian purity, and will render us unclean in God's fight. Fi-. nally, chriftians in their babtifm abfolutely renounce all defires whatfoever, which faften upon any forbidden, and therefore unlawful objed 5 (o as never to give r*ny indul- gence, or confent to them, much lefs mufl: they follow, or be led by them to the commifTion of any finful ad:. By the Articles of the chrifiian faith we are to under To believe ^^^i^d all thofe doctriues of religion, for which we thechrifti. have the authority of Chrift and his apoftles > the ^ ' "' fundamental points whereof are fummed up in that form of found words, which, becaufe it contains the heads of the dodrine preached by the apoftles, and was compiled, fcr the mofl: part, in or near their times, is called the apoftles creed: To which we are not only to affentj but we are alfo flridlly obliged by our b.iptifmal vow to learn them, both as to the words and meaning of them. For the nature of that fiith, whicl^we are to give to the articles of our creed, is ilich an affcnt as muft be fincerely from the iieart ; according to that faying in the viiith chapter of A6ts, If thoj believeit with all thine heart, thou mayeft be bap- tifed : it rftuft be adive, and work by love, and ftedfafl with- out wavering ; not only believing the great benents and pro- mifes of God to mankind, but gratefully accepting of the fame, by a dutiful obedience and refignation to God through Chriil : without this, it will little avail us to believe all the articles of the chriilian faith. By Sund. 2,] Of the Vows in Baptijm, 6 J By the promlfe to keep God's holy will and command- ments, we are bound by vow to yield an univer- xokeep fal obedience unto, and to keep as lone as we live God' s' com- y r \ ' 111 1 mandme>it3, our good relolutions; not to break, but to keep the ten commandments of the moral law: for baptifm, and faith, and refolutions of obedience are nothing, unlefs they produce the real fruits of a virtuous and good life. The jufl fliall live by faith : but, if any man draw back, my foul Ihall have no pleafure in him. The meaning of which is, not that men, in this frail and mortal ilate, can continue without lin ; but tliat they muft prefs towards the mark, for the prize of the high calling of God in Chrift Jefus; conftantiy endea- vouring to keep all God's commandments; under which are included all thofe particular precepts of the Old and New Teftaments, whicli are reducible to one or other ot thofe heads : for, as Jefus himfelf obferves, On thefe command- ments hang all the law and the prophets. No one fin muft reign in usj the only true religion is to do whatever God commands ; and that, becaufe he, from whom we have re- ceived all that we have, and to whom we owe all that we can do, commands it. All other fchemcs open a door to confu- lion and llcentioufnefs. We muft either lollow God's will, and be determined by itj or we muft fet up our own head- ilrong felf-will in oppofition to his unerring wifdom. How much then diO they derogate from the honour of God, who reprcfent religion as an unprofitable and unpleafant tafkl when it is plain to any man, that ficnfiders things rightly, and is not under the prejudice of hi(|bfts and paffions, that the great dclign of religion is to make us happy here, as well as hereafter; that all its rules and precepts are moft admirably fuited to this end. There is nothing in religion, but what •tends to make our lives eafy, chearful, and contented; no- thing but what is fuitable to our natures, and agreeable to the dictates of right reafon ; nothing but what will ennoble our nunds, enlarge our underftandings, and infpirc us with a generous principle of univerfal love, and charity, and good- will to mankind ; in (hort, the commands of God are not grievous, but his yoke is eafy, and his burthen light. fc Thus 66 "The Whole Duty of Man, ^ [Sund. 2. Thus I have fhewn you the nature of the vows in bap- Theobiiga. ^^^"^ • ^"^ i^^w I muft inform you, that except a tionofthefe chfiftian, when arrived at years of underftanding^ i:aws. £^^jj believe and do, as promifed by his fureiies in baptifm, he will certainly forfeit all the benefits thereof; which are the gracious promifes of pardon and forgivenefs of fin upon our true repentance ; the affiftance of God*s blef- fed fpiric, and the influences of bis grace to enable us to work out our {alvation; the benefit of Chrift's interceflion in hea- ven, where he is an advocate for us with the Father; a fharc in all thofe promifes of care and protedion made to the church ; and an inheritance incorruptible and undefiled, a crown of glory that fadeth not away. Eecaufe the benefits promifed by God in baptifm are that part of God's covenant with man, which we have no reafon to hope we (hall obtain, till we comply with our promifes made to him in that facra- ment j which by God's help we are always able to do : for God can never be fuppofed to command or require more of us than what he enables us to perform : and therefore, both in juftice, and in regard of our own intereft, we are bound to fland to his covenant, which was made in our name by our godfathers and godmothers; becaufe they promifed no more than what is implied in the very nature of baptifm. All mankind are in the hands of God's unlimited goodnefs ; yet his covenanted mercies are the peculiar lot and portion of chriftians, the members of Chrift's holy church, who ho- noured God by a due dif^rge of thofe things promifed in ba;-/irm ; of which pronMpfi you have already been taught what that firil vow obliges to renounce j namely, the devil and all his works, the pomps and vanities of this wicked world, and all the finful lufts of the flefh. And therefore let us now proceed to inquire what that faith is, to which we give our aflent, when we profefs to believe all the articles of the chriftian faith; of all which articles we (hall treat, after that I have laid down fome inftrudtions concerning divine revelation, and given fome convincing reafons for its certainty. SUNDAY Sund. 3.J Of Divine Revelation, 67 SUNDAY III. I. 0/ divine revelation, j«^ its difficulties^ evidences^ and excel- lency, II. 0/ faith in one God. Ilf. The Father almighty^ maker of heaven and earth. IV. Of God* s providence, and o/* chance, fortune,* neceflity, and fate. V. Of the Trinity, or three Perfons in the Godhead^ and why difficult to be be- lieved. VI. Of faith in Jefus Chrift, our Lord ; anohje6lion againji this faith anfwered. VII. The angel's mejjage to the virgin Maryj and VIII. Of the incarnation and birth of Chrifl. L A^Oncerning a divine revelation, the proofs are three i \^ji firfi^ they may relate to the perfon infpi- of divine red ; fecondly, to thofe that received the matter re- revelation, vealed from the perfons infpiredj thirdly ^ to thofe that live remote from the age of the infpired perfons : as is the cafe of all chriftians fince the time of Chrifl, and the apoftles his fucceffors. For, if the Almighty vouchfaf^th to make a revelation, or manifeil; and difcover any truth or thing to a man, of which he was before ignorant; it is very reafonable to think, that he will fatisfy the perfon concerning the reality of it; for it cannot fignify any thing, or have any effed upon the man, unlefs he be fatisfied it is fuch. And The afluracce of a divine revelation, as to the perfon him- felf, is moft probably wrought by the great evi- jf^ inward dcncc it carries of its divine original. In God's evidence. manifefting himfelf to the prophets, there was fuch a power- ful reprefentation on the part of the meflenger of God's will^ and that clearnefs of perception on the part of the perfon in- fpired, or to whom he was fent, as did abundandy make good thofe phrafes of vifion and voice, by which it is d?:^ (bribed in fcripture : And fomctimes there was added fomc fign or fupernatural proof; as in the cafe of Gideon * and Mojes ^, By which examples you may perceive, why a good man has that certainty, which the deluded perfon wants ; becaufe a good man, when he is injured, and refleds upon it, and di- * Judgi vi. ai. and vii, j^, to 15. f Exod. iy. 3, 6, 7. K a iigently 6 8 Tke 'Whole Duty of Man. [Sund. 3 , ligently confiders the alTurance, which he finds in his mind, can give a rational account of it to himfelf, which the delu- ded perfon cannot have; whofe pofitivenefs often arifcs from pride and fell-conceit, which have no fmall influence; but more efpecially from a difordered imagination or fancy, which interrupts the operation of the mind ; whereas a real infpiration will bear the ted of the prophet's reafon, and the people's examination. Again; the truth of fuch a revelation may be judged of. Its outward ^^'O"^ thc reafous why we ought to believe the per- evidances. fons pretending to infpiration, whofe known pro- bity and approved incegrity clear them from all fufpicion of impofture; and whofe prunerxe and underflanding let them above being deceived; alfo from the extraordinary evidence and tellimony of miracles; the predidion of fuLure events; and, above all, from the mattex of the revelation; which, when it concerns mankind in gen^j-al, muft be worthy ot' God, as proceeding frqm him, and muft tend to the advan- tage, the fatisfadtion, and happinef? of mankind, to whom the revelation is made: for juftice, hqlinefs, and goodnefs are as necelTary and as efienti4l to oyr thoughts of God, as power; and, confequently, a revelation, that contradid:s thefe attributes, cannot conie from the Father of truth. And the necellity and reafonablenefs of this evidence ArefufF.ci. ^^^^^ it to be a proof of the higbeft nature : for it ent to con- being fuch as every m^n , who is mafter of fenfe " ' and reafon, can judge of; fo it is what every man ought to be determined by? For, as in all other things, which have been done at a great diilance of time ; fo the evidence necefiliry to fatisfy us of the truth, and to oblige us to believe that revelation to be fent from God by divers perfons, and in divers manners, is the credible report of eye and ear witneiles concerning the miracles that have been wrought, and the predidlions which liave been foretold, to prove perfons in- fpired, conveyed down to us in fuch a manner, and with fuch evidence, as that we have no reafon to doubt of the truth of them ; befides, the inward evidence of the cbriftian revela- tion confirm.sthe outward evidence that was given to it: for, as it exceils all other forms of religion, that ever appeared in the Sund. 3.] Of Divhie Revelation. 69 the world ; fo It is every way worthy of God, entirely benci? ficial to his creatures, and agreeable to the befl reaion and fen fe of human nature. The fcripture, though deep, is clear in every dodtrine that tends to the glory of God, the good of man- ^ ^^ kind, and the benefit of our own fouls. So far ficidues in God has gone; and f rther than this he needed ^'^'"'^'"''^•''' not go, to anfwer the end of a revelation. Whatever things there are hard in it to be underftood, which a moderate application cannot clear up, they may exercife the abilities of the curious, but are not nectffary to edify the bulk of mankind. Any man, who diligendy and impartially fearches the fcriptures, comparing place with place, interpreting the darker paffages by the clearer, and attending to the fcope and defign of the author, may furnifh himfelf with an intelli- gible, confident and determinate rule of faith and practice; may derive from thence hopes full of a bleffed immortality ; and find there that beautiful affemblage oi moral truths, clear and unmixed, which lie fcattered through the^ its excellent' writings of all the philofophers, and are in them ^y- blended with pernicious errors. Whereas other writers took things in too high a key, and were proud to foar above the level of common apprehenfions : the infpired writers ftoop to the loweit capKities, at the fame time that they enlighten the higheft. Whatever precept is briefly and in general terms delivered in one place, is more clearly and diftindly unfolded in another : And where there is the addition of any dodrine, which natural reafon could not difcover, it is fo far from con- tradiding the plain and evident fenfe of mankind, that upon eonlideration it appears highly ufeful to us in the ftatc in which we now are. For the great fears and doubts of man- kind, concerning the way of appeafing the offended juflice of God, are removed, and the diflionour that was done to his juftice and holinefs fatisfied by the death of Chrift. A man may look into his bible, and fee plainly there what will be- come of him, when the prefent fcene is rtiifted, as to his mofl important, I had aim off fa id, his only concern, a future ftate; who, if he were left to himfelf, the more he confidered the point on- every fide, the more he would find himfelf bewil- dered yo The Whole Duty of Man, [Sund. 3. dered m doubts, without coming to any determination. Happy are we, if we know our happinefs, who have a re- velation, Uke its great author, full of grace and truth. The chriftian religion prv.)pofes a reward, excellent in itfelf, Through and lafting in its duration ; and clearly and plainly chriji. revealed. The precepts laid down for the dircdlion of our lives comprehend all forts of virtue, that relate either to God, to our neighbour^ or to ourfelves ; they have clear- ed what was doubtful by the light of nature, and have made the improvements of it neceffary parts of our duty. It fup- plies us with powerful affiftance for the performance of our obedience ; light for our dark minds j ftrength for our weak refolutions ; and courage under all our difficulties ; and, above all, feis before us an exa<5t and perfect pattern for our inftrudtion and encouragement. So that the chriftian revela- tion in itfelf, as w ell as the external evidence, proves its ori^ ginal to be from God, Hence confider the great guilt of thofe It demands who reject the chriftian revelation ; for they refift cur belief, {j-^g utmoft evidence, that any religion is capable of receiving, both from its inward value, and from that outward atteftation that God has been pleafed to give it, by miracles and prophecies ; and confequently, by this a^ of theirs, they condemn themfelves, becaufe they rejedt the only means of their falvation, though it is fupported by all the faith of hi- ftory, and uninterrupted records ; which is all the evidence in fuch circumftances, that can be prefumed neceffary, or can poffibly be had : which, therefore, is fufficient to infpire us with the knowledge of God, and of his Son Jelus Chrift our Lord ; and with a thankful remembrance of all things they have done and promifed to us, and an abhorrence of all that fhall from fcripture appear to be difpleafing to the Almighty; For, If. When we in the firft Article of our Creed profefs a belief in one Gody the Father Almighty^ maker of heaven The chnfiian ^^^ ^arth^ we not only declare that v^^e acknow- faith m one lec^gc him to be the Lord, and that he has revealed ^^^' his will to us to guide us in the way of truth ; but that he has referved fome things to himfelf, of which, as they regard not the creature, he hath made no revelation, as namely, the Sand. 3-] Of the Chrijiian Faith in one God. yi the manner how there can be three perfons in one God ; how the divine and human nature could be united in one perfon, Chrilt Jelus ; or how a virgin could conceive and bear a fon without the knowledge of a man. Therefore, when we fay, / believe in one God^ let it not be fuch a belief only as the heathens, or thofe who only follow the dilates of nature, have, who colledt from the things that are feen the eternal power and godhead ; but it muft be that chriftian faith, which believes there are three diftind perfons in one God, Father^ Son, and Holy Ghofi, who is the one only living and . true God ; exifting of himfelf, by the nccefTity of his own nature ; abfolutely independent, eternal, omnipre- fent, unchangeable, incorruptible ; without body, parts, or paffions 5 of infinite power, knowledge, and wifdom j of per- fed liberty, and freedom of will j of infinite goodnefs, ju- flice, and truth, and all other poffible perfections, fo as to be abfolutely felf-fufficient to his own infinite and unalterable happinefs. And if fo, it will certainly follow, that this fame fupreme felf-exiftent caufe and Father of all things did, be- fore t\\ ages, in an incomprehenfible manner, by ^^ his almighty power and will, beget or produce a divine perfon, ft y led the Word, or JVifdom, or Son of God ; begotten, not made ; God of God, in whom dwells the ful- nefs of divine pcrtedions ; the image of the invifible God, the bright nefs of his Father's glory, and the exprefs image of his perfon j having been in the beginning with God, par- taker with him of his glory before the world was ; the up- holder of all things by the word of his power; and himfelf over all God blefled f :r ever. In like manner what has been iaid of the Son may with little variation be, very r/ie Holy agreeably to right reafon, underftood concerning ^^^°i^- the original proceffion, or manner of derivation of the Holy Ghojl from the Father and the Son. As we believe God to be one, fo we believe him to be in fuch a manner one, that there cannot poffibly be sut one another ; for all other things muft derive their ^°^- being from him, and whatfoever being has its exiftence from ano-.r, cannot be God, hut m- ft be a creature. And this unity of God is of univerfal obligation 'to be believed, that we 72 the Whole Duty of Mart. [Sand, p we may be fixed as to the obje6t of our worfliip, and place our religious adoration there only, where it is due : and alfo that we may give him that honour, which is due to him alone y part whereof is, that we have no other gods but one : for this IS the ground of all religion : him only muft we ferve, be- caufe he only is God : in him only mull we trull, becaufe he only is our rock ■ to him only mull: we dirc£t our devotions, ' becaufe he only knows the hearts of the children of men : him mufl we love with all our heart, becaufe he only has in- finite goodnefs, mercy, beauty, glory, and exctUeney. And, III. The fame reafon that demands our believing one God Why called obligcs US to believe that one God to be the Father: the Father, fgr unto US there is but one God the Father by creation ; as alfo, in rcfpedl of his prefervation, as a man is faid to be the father of him whom he educates. Like wife in refped of redemption from a ftatc of mifery to a happy con- dition ; for he is the true Father, whofe word k is, even the Father of lights, who of his own will begat us with the word of truth. Thus whoever believes that Jefus is the Chrift is born of God, is God's workmann:iip, created in Chrift Jefus to good works. Finally, in refpeft of adoption ; thus it is faid, that he hath predeftinated us to the adoption of children by Jefus Chrifl to himfelf, and that we receive the fpirit of adoption, whereby we cry Abba, Father. Yet flill there is a higher and more proper notion of God's paternity, in re- fped whereof he is the Father of Chrift; by whom he is lometimes called ^/6^ Father, fometimes ;;2y, fometimes ^'(?/^r, but ;never our Father. Chrift is the beloved, the firfl-born, the only-begotten, God's own Son ; and we are the children of God by fjith in Chrift Jefus. The per^^-etual obligation for us to believe that God is our Father appears in that it is the ground of our filial love, fear, lionour, and obedience ; gives Hfe to our devotions, airuranc€ to our petitions, being directed, in obedience to our Saviour's commands, to God as our Father j Iwectens our afflictions and his fatherly corredions : and the affurances of his love and pity to. us infer the neoeffity of our endeavouring to imitate liim, to be holy as he is holy, merciful as he is merciful, and oerfcCl as he is oerfet':-:. When Sund. 3.] Why called the Father Ahnighty. 73 When we fay, that he is almighty, we profefs God's ab- folute authority, in refped: of making what loevcr n//,^^^//^^ he^pleafeth, in fuch manner as beft pleafeth hiiii- ^Almighty. felf j in refpedt of pofTeffing and governing all things lc> made by him j which right is independent, as being received from none, and is the fole f )untain of all fuch right in any other: infinite in refped of the objed, as extending to all things in heaven and earth j and in refped of the fulneO of it, as being abfolute and lupreme, far above what the potter hath over nis clay ; and in refped of its continuance, as being ail- powerfal and eternal. And we muft believe this dominion to work in us an av/ful reverence of his maje%, and an intire fubjedion to his will ; to breed in us patience under our luf- fcrings 5 and to make us thankfal for his mercies received, as knowing that they juftly might have been denied usj we having no manner of right to claim them, as a debt from our Creator. The whole world, both the heavens and the earth, and all things that are therein, were created and made by the fime God, and this, through the operation mnlf%e of his Son, that divine Word, or wifdom of the ^'''"'^^' Father, by whom the fcripture fays, that God made the world, and all things that are in heaven, aiid that are in earth, vifible and invifible, whether they be thrones or domir.ions, or principalities or powers ; all things were created by him . and for him, and he is before all things, and by him all things confill: ; and without him was not any thing made that was made ; all this likewife is very agreeable to found and un- prejudiced reafon. For that neither the whole, nor any part of the world ; neither the form, nor motion, nor matter of the world, could exid of itfelf, by any necefFity in its own nature, can be fufficiently proved ^from undeniable principles of reafon: confequently, both the whole world, and all'tiie variety of things that now exifl therein, mufl of neceffity have received both their being itfelf, and alfo their form and manner of bein^, from God, the alone fupreme and flf-ex- iftent caufe -, and mufl needs depend upon his good pkiafure every moment, for the continuance and prefer vation of that being. Confequently, the learned of all ages have i-nuni- L moufly 74 l^he Whole Duty of Man. [Sund. 3. moufly agreed that the world evidently owes both its being and prefervation to God. IV. And this all-wife and almi8;hty Creator, who made GscWpro- ^11 things by the word of his power, and upholds vidence. ^^^ preferves them by his continual help, does alfo by his all- wife /'rc'u/Ve'??^^ perpetually govern and diredt the ilTaes and events of all things ; takes care of this lower world, > and of all (even the fmallefl things) that are therein ; dif- pofcs things in a regular ordef and fucceffion in every age, from the beginning to the end of the world ; and infpedts, with a more particular and fpecial regard, the moral adions of men. But we mufi: not exped:, that God's particular pro- vidence will interpofe, where our own endeavours are fuffi- cient : for that would be to encourage floth and idlenefs, inftead of countenancing and Supporting virtue. Nor ought we to expert to be relieved from diffif hath enceofthii declared to be his beloved Son, and hath command- ^'^^'^f' ed us to hear : and our belief in him, as our prieft, (hould add confidence to that obedience, and give us boldnefs to enter into the holieft by the blood of Jelus ; and, hiving a high- pried over the houfe of God, to draw near with a true heart, in full affjrance of faith ; to confider ourfelves as bought with a price, and no longer our own, but bound to live only to him who died for us. Our belief in him, ccnfidered as our king, fhould induce us to be his faithful fubj.ds, and to honour him by a chearful and ready obedience to nis laws. And we may always remember, that this is part of the feal of the foundation of God, that every one that nameth the name of Chrift fliall depart from iniquity. When we acknowledge Chrift to be our Lord, it is not only in refped of his general dominion over all things, ^^hy called but more peculiarly as having by his death con- our Lord. quered him, to whom we had before yielded ourfelves fer- vants to obey ; and alfo having by that death purchafed us by his blood. Conlequently, feeing that Chrift is our abfolute Lord and Mafter ^ fmce he has bought us, and hath the f jle right to the property and pofTeffion of us, we muft remember that we are not our own j that we ought not to do our own^ will, but his 5 and neither live nor die to ouifelvcs, but only to him. M Some> Sz The Whole Duty of Man. [Sund. 3. Some, that pretend to be guided by rigbt and found reafon, feem to ftumble at the dignity of ihe perfon, whom we beheve to have given himfeli a lacnnce and pro- pitiation for the (ins of mankind : they afk, How it is poffible, that the only-begotten Son of God fhoiiid be made flefli, and become man ? How it is conceivable that God Oiould con- defct nd fo far as to fend, and the Son of God condefcend willingly to be fent, and do fuch great things for his crea- tures ? and above all, How it is confiftent with reafon to fup- pofe God condefcending to do fo much for fuch frail and weak creatures as men, who, in all appearance, feem to be but a very fmall, low, and inconfidcrable part of this world .?^ Here it mufl readily be acknowledged, that human reafon could never have difcovered fuch a method as this,^ for the making peace between finners and an of- fended God without exprefs revelation. But then neither, on the other fide, when once this method is made known, is there any fuch difficulty or inconceivablenefs in it, as can reafonably make a wife and confiderate man call in queflion the truth of a well-attefted revelation, merely upon that account : which indeed any plain abfurdity or contradidion^ in the matter of a dodrine pretended to be revealed, w^ould, it mufl beconfeffed^ unavoidably effed. For, as to the poffibility of the incarnation of the Son of God, whatever myfterioufncfs there confefledly was in the manner of it ; yet, as to the thing itfelf, there is evi- dently no more unreafonablcnels in believing the poffibility of it, than in believing the union of our foul and body, or any other certain truth ; which we plainly fee implies no contradic- tion in the thing itfelf, at the fame time that we are fenfible we cannot difcover the manner how it is done. And it is not at all unreafonable to believe, that God ffiould make io great acon- deiccnfion to his creatures ; and that a perfon of fuch dignity, as the only-begotten Son of God, fhould vouchfafe to give himfelf a facrifice for the fms of men: he who duly confiders that it is no diminution to the glory and greatnefs of the Fa- ther of all things to infped, govern, and diredl every thing by his all-wife providence through the whole creation ; to- take care even of the meaneft of his creatures, fo that not a fparrow falls to the ground, or a hair of our head perifhes, without Sund. 3.] Ibe Truth, &c. of Chrifiianlty , 83 without kis knowledge ; and to obferve exadly every particle, even of inanimate matter, in the univerfe ; he (I fay) who duly confidcrs this, cannot wijh reafon think it any real dif- paragement to the Son of God (though it was indeed a moft wonderful and amazing inftance of humility and condcfcen- fion) that he fliould concern himfelt fo far for fmful men, as to appear in their nature, to reveal the will of God more clearly to them, to give himfelf a lacrifice and expiation for their fins, and to bring them to repentance and eternal happinefs. By thefeand luch-like confiderations we arrive at the truth and excellency of the chriftian religion, or that way Thetrutk and manner of worfhippiag and ferving God, which andex- was revealed to the world by Jefus Chrift j wherein 'ctlTflZnuy are contained articles of faith to be believed, pre- P''^'^'^^- cepts of life to be praftifed, and motives and arguments to in- force obedience. For the truth of this religion appears ixowi that full apd clear evidence, which our raviour and hisapoilles gave of their divine million and authority, and from the nature of that religion they taught, which was worthy of God, and tended to the happinefs and welfare of mankind. And it is not onlyuniverfally acknowledged by chriftians ; but it hath been owned by Jews and Heathens^ who have writ of f^^^ ^. thofe times. That there was fuch a perfon as Jefus 'o»")'- Chrift, who lived in the reign of Tiberius Caefdr. And that the fame Jefus was crucified is averred both by the chriftians, who, potwithftanding the ignominy they might thereby feem to bring upon themfelves, worftiippcd him as God ; but alfo by the Jews. Alfo it is very probable there were public records of the whole matter at Rome, as the account was fent by the Roman governor from Jerufalem to Csefar : for the ancient chriftians in their writings, in the defence of their religion, appeal thereto 5 which they had too much under- ftanding and modefty to have done, if no fuch account had ever been fent, or had not been then extant to be produced : fo that no hiftory can be better eftabliftied by the unanimous teftimony of people other wife very different from one another, than the hfe and death of Chrift Jefus. Befides, M z All g4 The Whole Duty of Man. [Sund. 3, All the former prophecies^ which related to the Meffiah, From pro- Were fuldlled in him alone : He received the tcfti- $/iecy. rnony of a voice from heaven (everal times : and h^ was endowed with the powef of working miracles, particu- larlv with the gift of prophecy, proved and made good by the fulfilling of his own predid:ions ; than which nothing can be a greaer evidence of a divine mifTion, becaufe it is the greatefl: argiimc:nt of infinite p.^wer and wildom. And I The miracles which he wrought prove him to be fent Frommi- fro"^ God. For the power of working true mi- racks, raclcs, when they are great and unqueftionable, and frequently wrought in pablic, is one of the highelt evi- dences we can have ot the divine miffion of any perfon. Upf n thL ground, Nicodernus concludes that our Savioui was lent from God : and our Saviour himfelf infills upon this as the great proof of his divine authority; and the refilling the evidence of his miracles he reckons as an aggravation of un^ beli.f : If I had not, faith he, done rmong them the works which no other m.an did, they had not had fin : and further, he teiis us, fuch an cbfiin^te lefiftance of die evidence of his miracles is the fin againlf the Holy Ghofi:. And the grca.eft enemies to him and our h-ly religion conkfs, that our Saviour diu many vvonderiui things, though ti ey attributed them to the power of magic : he healed all lorts of difeafes in multi- tudes of people, by a touch or word, and that f metimes up-r on thofe at a diftance. The mod dtlpcfate difeafes labmirted to his power; he reflored fight to the man born blind: he made the woman flraight that had been crooked ai;d bowed together eighteen years: and the man, that had an infirmity thirty- eight yecxrs, lie bids take up ifis bed and walk : he mul- tiplied a few loaves and fill.es for the feeding of f me tliour fancis : and he railed fc eral trom the dead, particularly La- zarus, after he had been four days in the grave. All thelc mi- racles he v^rought pul^licly in the midft ot his enemies; and indeed they weie fo public and fo lindeniable, that the apoffle appeals to the Jews themftlves, d< daring, that Jefus of Na- zareth was a nian approved of G.d among them bv ndracles, ana wf-nderf, and figns, which God did by him in the miQil of them, as they theqjfelves alio knew. But the great miracle, Sund. 3-] T^heTnithj ^c. of Chnftianity. 85 mirade, that gave the utmoft evidence of our Saviour's di- vine authority, was his raifmg himfelf trom the dead on the third day; a matter of fad:, which all Ghriftians have not only believeii, but efteem the great foundation on which they build the proof of their whole belief*. Befldes, the fpirit of prophecv refided in him, and his di- vine authority was made manifefb by the accom- ^^^„^^.^ pliihment of his own predidions; for, whenever ^ro^^^^ma 0/ the predidions hdve been plain and clear, and the ^"'"J'^^f- event anfw-rabie, it h;,;th been always counted a fure proof of a divine miffion ; upon which account the angel tells St. John, that the teftimor.y of Jelus is the fpirit of prophecy. Thus cur Saviour foretold his own death, with the manner of it, and the circumflances of his fufferings; the treachery pf Judas, the cowardice of his difciplcs, and St. Peter's de- nying hioi; hiS own refirrcdion, and the defcent of the Ho- ly Ghofl in miraculous gitts. He prophefied of the dellruc- tion of Jcrufalem, which came to pafs in forty years af cr liis own death, v.'ithin the compafs of that generation, as he had foretold: the very foundations of the temple and city w^ere delfroyed, and the ground plowed up, fo that there was not left one ftone upon another that was not thrown down; ac- cording to our Saviour's predidion: ard indeed the figns that he foretold fliould forerun the deflrudion of that city, with the circumifances that came with it and followed after, ex- adly agree with that pundual and credible hilfory of the fad related by jofephiis. And he affured his difciplcs, that his gofpei fhould be publiQied in all nations, and that his re- ligion fli.-uld prevail again ft all the oppofition of worldly- power and malice, and that the gates of hell fhould not pre- vail againif it; which thinj^s beins^ purely cnntingent ii\ re- iytCi uf us, ynd many of them unlikely to happen, the ful- ^liing of luch predidions argues a prophetic fpirit in our Sa- viour, and conleqiitntiy, that he was fent from God. If ci^rilfianiiy WaS an inipofture, it was a ftrange ^^.^^^ ^^^^ inij-ofture irdeed; an impofture beneficial to ihc j^cisofthe world, but deiirudive to the authors, in the na- ^^"fi^"^' ture and tendtncy of the tiling itklf : beneficial, I fay, to the * See this article treated ci Sunday 4. Se^. iv. world, 86 'I'he Whole Duty of Man, [Sund. 3. world, fince it forbad every vice, and injoined every virtue, that could make a man more happy in himfelf, more fervice- able to the world, and more acceptable to God. There arc few or no other public actions, but what a witty malice may put iorne fmifter iiUerpretacion upon ; and tlie beil deeds in appearance may, and often, no queftion, do, proceed from a principle o'' vanitv , bu: the ad:iuns of Chrill and his apoftles . will ftand the teii: oi the fevered fcrutiny. For the apoftles could net a£t upon any indirect and interefted views of ivor'dly honour, ambition, or gain; th^y muft have been fuppo ted by a cieternvined refolution of niind, to bear the utn.oil prellures of mif>:iy and tonnent, in the caufe of truth, founded upon a profpcd: of future happinefs. Therefore, U::.ler^ svc believe in this article, where is our faith and hope in the rericmption that wras wrought by the facri- nJflZii>-ve fice of Chrill Jefus, which could never have been inthnarti- performed by any perfon, but by him, who is God as well as man ? He muft have been a facrifice of infinite dignity, and nothing lefs could bear any proportion to die infinite guilt of our fins, as being committed againfta God of infinite goodnefs and majefty. And by this belief we are encouraged ;ind freed from all doubt and fcruple in giving to Chi if. that divine lionour, which is due to him: which if we afcribe to him, v ithout behig faiLfied that it is his due, we cannot wholly free ourfelves from that idolatry which is a breach of the firft commandment. By this faith a!fo of the inward dignity of Chrift, we may learn to raife our affedions to the utnrioft pitch our nature is capable of, in the admiration of that wonderful goodnefs of the Father in fending his he- loved Son to die for us, while we were his enemies, rebels, apoftate creatures; and that wonderful love and condefcen- fion of the Son, in fo far debafing himfelf for our i'akes, who delerved the moft grievous vials of his wrath and in- dignation to revenge the breach of his covenant. VII. In thofe words by which the angel told the virgin Of the an- ^^'"y* ^''^^ '^^ ftiould be the mother of Jefus Chrift ; geVi mef- thp.t her fon fhould be great, and called the fon of ^"^''' the KiG^heil; that the Lord God fliould give unto him the throne of his father David, that he fliould rei^^n over the Sund. 3.] I'he Angers SaIutatio7i to Mary, 87 the houfe of Jacob for ever ; and that of his kingdom there (liould be no end; is contained an aftonifhing meflage, look- ing back to the prophecy conct rning the Mefliah, which fore- told, that the government (hotild be upon his ilioulder, and his name fhould be called Wonderful, Counfelior, the mighty God, everlafling with the Father, the Prince of Peace; of the increafe of whofe government and peace there (hould be no end ; upon the throne of David, and upon his kingdom, to order it and to eftablifh it with judgment and with jnftice, from henceforth even for ever. For the angel's defcription of the MelTiah imports, that God would I'ettle upon the Mef- fiah a fpiritual kingdom (of which that temporal one of Da- vid was but an imperfect reprefentation) the abfolute govern- ment of his church, that fpiritual houfe of Jacob; and that this kingdom of his fhould never be deflroyed, as the king- dom of the Jews was to be ; and which is now tuliilled. This declaration was preceded by the falutation made to the bieffcd Virgin by the fame angel, in thcfe words, Hufduta- Hail thou that art highly favoured, the Lord is with "<»«• thee, blefled art thou among women. The meaning of which was, that the blefled virgin was mofl excellently dil~ pofed to receive the greateft honour that ever was done to the daughters of men ; her employment being holy and pious, her body chafte, and her foul adorned with all virtuf^s, particular- ly with humility, which is in the fight of God of great price : for, though (he was to be the mother of an univerlal and ever- lalting blefling, which all former ages had defired, and all fu- ture times fliould rejoice in ; yet fhe rcfigns all this glory to him that gave it her, and declares, whence ihe received it, that no other name, but his, might have the honour. When fhe received this lalutation, llie was troubled at the faying ot the angel, and caft in her mind what manner of falutation it ihculd be; judgivig herfelf unworthy of fo great an honour, and be- ing furprifed with the ftrangenefs of fuch an appearance in her retirement. But when the angel politively aflirmed that fhe could conceive and bring forth the Meffiah, flie inquires how that could be, fince ihe knew not a man ? yet this im- plied in her no doubt concerning tiie thing, nor any diffidence in refped to tlie iiTue of it; but rather admiration in refpedt to the 88 ^he Whole Duty of Man. [Sund. ^; the wonderful manner of effecSling it; at mofl it implies that fhe defir.d to be fatisfied in the manner as well as in the mat- ter of this myifery : and therefore the angel anfwers the diffi- culty, by declaring; the wonderful manner how his meffage fh'.mid be brought ab.)Ut, viz. That the Holy Ghoft fhould come upon her, and that the power of the Higheft fhould overfliAciow her ; and then fiirnifli.d her with an exam.ple of ' fomcwhat of like nature in her coufin, and referred her to the power of God, to which nothing is impoffible to be done. Upon '.his fhe demonftrated an intire faith and obedience in Mary's re- ^^^ ^^pty • Behold the hand-^maid of the Lord, be fignation. \i jj^to me acGordiug to thy word.' Then the blef- fed virgin exprclTes her gratuude in that admirable hymn called the Mognip^cai ; wherein fhe fhews fuch a thankful fenfe of die g^eat honour that was conferred upon her, and telfihes her humility and devotion, as vs^cU as the infinite power and goodnefs of God, that, it iippe.irs, as fhe was highly fa- voured, fo fl"ie was alf ) full of grace, and had a mind plenti-- fully inrich^d with the gilts of God's holy fpirit. Thus The onlv*begotten Son of God was conceived hy the Holy God made Ghos T, and took mau's nature in the womb of '"^"- the blcfled Virgin, of her fubfta^ice: fo that twc^ whole and perfect natures, that is to fay, the godhead and manhood, were joined together in one perfon, never to be di- vided, u^hcreof is one Chrilt, very God and very m.an : Who' was fcen and handed, who was arrai:ined, condemned,- and cruci'ied, and afterwards laid in the grave; not indeed in his divine, but in his human nature, ' to reconcile his Father to * us, and to be a facritice, not only for original guilt, but alfo' * for the actual fins of men,' When we profefs that we believe our Saviour Jefus Chrift Of the birth "^^^ ^^^^^ ^f ^^^^ Virgin Mary^ we are alio to believe tfchriji. that th^- Virgin M-ir\ , elpoafed unto Jofeph (who, before and after her efpoulals, was a pure and upfpctted vir- gin , having, by the immediate operation of the Holy Ghoft", conceived within her womb the only -begotten Son of God, did bring him forth after the naturid time of other women. So that the Saviour of the world was b.;rn of a woman, made under fiund. 3.] Of the Birth of Chrift. 89 under the law, without the leaft pretence of any original corruption; that he nnght deliver us from the guiit of fin:. For thus our church expfeiTeth it, * Chrill, in the truth of * our nature, Was made hke unto us in all thines, fip. only * excepted, from which he was clearly void, both in his fleili, * and in his fpirit. He camfe to be a lamb without Ipot, * who,- by tacrifice of himlelf once made, (l^oiild tke away * the fins of the worl;i : and fin (as St. fohn faith"* ua? not * in him. But we all (altho' baptifed and born again \vC * Chrift) offend in many things j and, if we iay we have no * iin, we deceive ourfclvesj and the truth is not in us.' And he was born of a Virgin, of the houft and lineage of Davidy that he might fit upon his throne, and rule ofthehsufe for evermore. And that the promiled Mefliah was ofDavtd. to be born after this miraculous manner, the prophecies of the Old Teflament foretold. One fays, the I ord hath created a new thing upon the earth, a woman fliall coirpafs a n^an. Another, fays, behold, a virgin fhall conceive and bear a fon,. and fliall call his name Immanuel. In confequcncc wheitof his mother that bore him was a pure virgin, as ap- ofapure pcared both from her own account, and that of Jo- ""irgin. feph her reputed hufband ; for,^ when Jofcph doubted ot her chaflity, an angel was dilpatched to clear her honour, and to' affure him that what was conceived in her waS not by many but of the Holy Ghoft. And when fhe objedted the c,f,ceived impofTibility ot her being a mother, the angel ex- of the mfy plains it to her by the Holy Ghofl coming upon her, and the power of the Highefl overfhadowing her. This was fo unqutftionable to the apoAles and primitive chriftii n?,' tiiat they univeffally and firmly believed it, and thought it a point of fb great moment, aS to deferve a place in that fum- mary of the chriflian faith, called the apoflles creed. The place of our Saviour's birth was Bethlehem, whithe^- Jofeph and Mary went in obedience to the decree of Bomat Auguflus to be taxed, the providence of God rtiak- Bethlehem. ing ufe of this conjundure by verifying a prophecy, to fignify and pi blifh the birth of the true TvIefTiah. The concourfe of people to Bethlehein was fo great, that they could find no ac- N com- go 7he Whole Duty of Man. [Sund. 5. commodatlon but 2i ft able, wherein the blefled virgin brought forth her firft-born fon, and wrapped him in Iwad- dhng-cloaths, and laid him in a manger ; doing her- felf fhe offices of a pious and tender parent ; v/hilil all the an- gels of God woi fliipped him, and pabliflied to the world the glyd tidings of his birth. For, as certain fjcfherdi were keep- ing watch over their flocks by nighty the angel of the Lord' Pubiifiiedby came upon them, and the glory of the Lord (hone d72ge'is. round about them j fo that the fplendor of the appearance confounded their fenfcs, and made them fore afraid. But the angel quickly removed the terror that feized them, with the tidings he brought of great joy toall people, in thofe comfortable words. Unto you i.s born this day, in the city of David, a Saviour, which is Chrift the Lord. Yet, left they fhould exped: a prince accompanied with pomp and magni- ficence, the angel defcribed the meannefs and obfcurity of his clrcuniftances^ as a token to guide them in the fearch of this new-born prince : This fhall be a fign unto you, you fliall find the babe wrapt in fwaddling-cloaths, and lying in a manger. And having this notice, the (hepherds immediately went to Worjiiipped- Bethlehem ; and, having found the account true, by jiiepherds. they retumcd, glorifying and praifing God. The Jews were in a general expe(?tation of the appearing At the ex- of the Meil^ah at the time of his ttrth., as appears pected time, from the ancient and general tradition, that at the end of the fecond two thousand years the Meffiah fhould ap- pear; and likewife from that particular computation of the JcwKh dodors, not long before our Saviour's coming, who, upon a folemn debate of that matter, did determine the Mef- liah would ccme within fifty years , which is confirmed from the great Jealoufy which Herod had concerning a king of the Jews, that was exptded about that time to be born ; and from the teflimony of Jofephus, who tells us, the Jews rebelled againft the Romans, being encoura2;ed thereto by a celebrated prophecy in their fcriptures, that about that time a famous prince fhould be born among them, that (hould have dominion over all the earth. And that the heathen world was in expecta- tion of iuch an appearance is evident from the famous telfimo- nics of two eminent Roman hill©rians. Suetonius fays, there was. Bund. 3.3 Of the Birth ofChrift. 91 Wf^s an ancient and general opinion fiimous thrcnghout all the eiilern parts, that the fates had determined, that there fhould come out of Jadea thofe that (liould govern the world. Which words feem to be a verbal tranflation of that prophe-. cy. Out of Jiidah fliould cr.me the ruler. Tacitus writes, ihat ^ great many were poffelTed with a perfuafion, that it was contained in the ancient books of the priefls, that at that very time the Eaft fliould prevail, and that they who flioiild govern the world were to come out of Judea. Which phrafe, that the Eaft fliould prevail, refers to that title given the MeiTiah by the prophet, who fays, He is called the man whofe name is the Eaft. * When our Saviour appeared in the world, he fcattered and difpelled that clpad of idolatry, and that corruption jf^ „^,,^„, of manners, which had fatally overlpread it : he be- tage^ to ^ame a light to lighten theG;ntiles, as he was ihe "'^"* glory of his people llrael. Whence, under the condudt of fuch a guide, we cannot tail of acquiring the kr^owlcdge of God's will in this world, and the comfortable expedation of life ever- lafting in the world to come;, whether we confider the dig-, nity and excellency of his perf )n, the clearnefs 9i\\d perfedion of his precepts, or the hi ightnefs of his own exan^plc, togetjier with the encouragements of the gracious alTiftances and glo-s rious rewards,, which he hath promifed to all thole that en- gage and perfevere in his fervi^e; for he, who lay in the boiom of the Father, and had the fpirit communicated to him with-f out meafure, in whom dwells the fulnefs of the Godhead bo- dily, culd pot want a ptrfc6t knowledge of what was moil agreeable to the divine will : and confequcatly we mufh have abundant reafon to put our trull and confidence in that me* thod of attaining fahation be hath difcovered-j and we cannot ^il of faccefs, if we are not w^anting to ourfelves in our ne- gledt thereof. And it not only direds us to the true obje<5t of worfhip, and gives us rational and worthy notions of that Being we are obliged to adore ; but it is mod fitly adapted tq raile our natures to the greatell improvements they are ca- pable of in this world. * For, though we tranflate it Branch, yet the Hebrew word fignifies both, ^nd may bt- rendered the one as well as th? other. N 2 SUNDAY 92 The Whole T>uty of Man. Sund. 4.J S UN u A Y IV. \. O/' ^i&^ fufFerings, crucifixion; and TI. Of ^i?^ death, IIL Burial. IV Reliirre(5tionj and V. Afccnfinn of Jesus Christ. VI. Of kis mediaiorial office and fitting on the right hand of God. And VII. Of his coming to judge the world at the laft day, IN the fourth Article of our chriftian faith v/e thank* fully profefs our belief, That this lame Jefus Chrift, qf^yid the eternal Son of God, brgotten of his Father be- /«/e>x. fore all worlds, God of Qod, very God of very God, the Prinpe of glory, the heir of everlafting blifs, thq promifed Meffiah; who takjng the nature of man, ye: ^ling in that nature ftill the limine perfon he w^s before, fuffered under Pontius Pilate, np as crucified^ diedy and was bu- ried \ Or, that he was fjbjc<5l to all thole frailties and infinTii- ties, thofe outward iiijuries and violent impreffions, to which mortality is liable. His v/hole lite was full qf fuffcrm-js from his birth in the ftable to his death on the crols ; but, particu- larly in his laft bitter paffion, he fuffeied moft exquifite pain? and torments in his body, and inexprelTible fears and for- rows, and unknown anguilh in hi^ ion I; he (weat drops of blood. One of his difciples betrayed him, and he was denied by another. He was apprehended, and bound by the rude foldiers as a malefadtor j accufed by falfe witnefej arraigned and cndcrnncd by that judge who declared he C( uld find no fault in him: he was buffeted, and fcpurged, and fpit upon ; derided and mocked by the people, the foldiers, and at laft by the highrprieft himfeif; he was made the fcorn and contempt, and Iport pf his infolent and infulting encr iniesj and was hurried to death by the clamours of the rabble, who cried out. Crucify him, crucify him. According- WaicruQh ^y ^^^ ^^^ nailed to the crofsj on which, after fied. having hung feveral hours, he gave up the ghoft. This way of putting to death was called crucifixion, a Ro- rnan punifl:iment, remarkable for the exquifite pains and ig- pommy of it, I'he torment of it appeared irom the piercing thofe Sund. 4.] OfChriJl's Suprhgs. 93 thofe parts of the body with nails, which are moft nervous, and yet did not quickly procure death ; and the (hatne of it was evident frorn thofe upon whom jt was inflicted, being jonly flavcs, and fuch as had ^un away from their mailers. And that our S-iviotir alfo fuffered in his mind appears from thofe grievous agonies he felt j firft, in the rormerned garden, juft before his apprehenfion, when hiij} foul i»m'"<^' was exceeding forrowful, even unto death; wh< n he fweat as it were drops of blood, and prayed thrice with great ve- hemence to his Father, that, if it were polfible, that bitter cup might p?fs from him ; and from that inconceivable anguifh, which he exprefTed upon the crofs, when he broke out into that paflionate exclamation. My God, my God, why haft thou -forfaken me f Thus evil to come tormented his foul wiH"" fe.^r; and evil prefent, with fad nefs, anguifli, and for- row. Not that he fuffered the torments of the damned ; for, as he knew no guile, confcquently he deferved and could fuf- fer no punifhment. But, when we reflect how perfcdtly the blefled Jefus undcrftood the evil and guilt of fin : how zea- lous he was of God's glory j how defirous of the falvation of mankmd ; und yet withal that he knew how fmall a number would be laved ; how an ungrateful and rebellious wrrld would fruflrate th^ end of his death, and the defigns of his mercy ; we rnay in fome meafure guefs at that anguifh that funk and deprefled him in fuch a wondcrlul manner, as made him fay, My foul is forrowful even unto deach. For we may imagine hov^ much he, who loved us fo well as to die to rpdeem us, might be grieved and afflided, when he forcfaw, that even by his dying he fliould not fave us all from the damnation of hell. But here let it be remarked, that our bleiTed Saviour fuf- fered only in his human nature, or that nature of o^iyas man, which he took upon him ; yet, iince it was ^^'^'^' united to the divine nature, and that there was a mofl inti- mate conjundion of both natures in the perfon of the Son, there did from thence refult a true proper communication of names, charaders, and properties : fo that the very eternal Son of God may rightly be faid to have fuffered whatfocver the man Chrifl Jefus endured in the fleOi for finners 5 becaufe the p4 The. Whole Duty of Man. Sund. 4.} the properties of each nature feparate may reafonably be af- firmed of that perfon, in whom the two natures are united by the power of God, And our Saviour fuffered the painful and ihameful death of the crofs, to deHver us from the v/rath to come, and to purchafe eternal redemption for us ; (for thus our church declares, ' That the offering of Chrift once made * is that perfcd redemption, propitiation, and fatisfadion for ? all the fins of the whole wprld, both original and ad:ual • * and that there is none otjier fatibfa^ion for fin but that * alone.y The reafon of his undergoing thefe fufferings wa?, that Tkereajon H^ might put away fin by the ficrifice of himfcif ; why. that he might be a propitiation for us thro* faith i^ his blood 5 that he might redeem us from all iniquity, and purify untohimfelfa peculiar people, zealous of good wr^ks; and to give us a perfedt pattern of patience and refignation to the will of God, and of all thofe chriftian virtues which arc jieceflary to qualify us to receive the benefit of his fati^fac- tion J leavijig us an example th^t we fliould loUow his fteps, For, When by our fins we had juftly incurred the difpleafjre luhemfit of alrnighty God, and were liable to eternal mi- toman. fery, our blefled Saviour difcharged the obliga-, tion ; and, by (hedding his moffc precious blood, as the price of our redemption, made fatisfadion to God for us : he was contented to be offered a facrifice for us, to be^r our fins in his own body on the tree, and to atone for the guilt of our offences by the one oblation of himfelf once offered for u$ ill. And he died not only for our benefit and advantage, but in our place and Acad ; fo that, if he had not died, we bad eternally periflied, without being able to cfcape the juftice of an angry God. For which reafon the blood of Chrift, which was fhed for us upon the crofs, is called the blood of the co-. venant ; becaufe thereupon God was pleafed to enter into a, covenant of grace and mercy with mankind, wherein he hath promifed and engaged, for the fake of Chrifl's fi«fferings, vo- luntarily undergone upon our account, and in our flead, to forgive the iins of all thofe that truly repent and believe, and Sund. 4.] OfChri/,s Death. g^ and to make them partakers of eternal life in the world to come. The reafon and neceffity for our belief that Chrift fufFercd appears from the alTurance we thence receive that 7,, r he was truly man; which it he were not, man necejjityof could not be redeemed by him. We are alfo here- '''"^^^'^^'• by aflured, that fatisfaftion is made to the juftice of Ciod for our lins ; whertof in his decree no reiniflion could be but by Ihedding of blood. We likewife learn from this faith, that he is truly afftdted with the utmoft companion of our afflidtions and is a moR faithful and merciful high-prieft, touched with the feeling of our infirmities, and therefore ready to fuccour them that are tempted. And finally, fuch a belief as this pre- pares us to receive with patience the fufi^erings of this life : for if God fpared not his own Son, how (hall he fpare his adcpted ones, whole beft evidence of their being his children is their being under his fatherly correction ? otherwife, as the apofllc obferves, we fhould be baftards, and not fons : but if, when we fuffer with him, we alfo fuffer like him, and follow the admirable pattern he has left us of humility and patience and abfolute fubiuifilon to the will of God, we then fhall be made partakers of his divine holinefs. As, by his crucifixion, our Saviour cancelled the obligation we were under to per- form the whole law, and blotted out the hand-writino- of ordinances, which was againft us, which was contrary to us and took it out of the way, nailing it to his crofs ; fo we- ought to learn, that, if we will be CbrilVs, we muff crucifv the fiefli, with the affedions and lufis, and glory in nothine,. fave in the crofs of Jefus Chrifl crucified. And II. Although Jefus was both God and man, yet he did truly and properly die, by an a^ual departure oiofchuji's his foul from his body ; in whjpfe union his life, as "^'^^^f^- man, confifled : as appears not only from the many plain texts cf fcripture, which fay that he died ; but farther from thofc texts. Father, into thy hands I commend my fpirit : and hav- ing thus faid, he gave up the ghofl by the means of a violent death, caufed by the pains and tortures infiiited on him,, which could not, without a miracle, but dilTolve that natu- ral difpofition of the body, which is neceffary to continue its ttnioa r / 96 Ihe Whole Duty of Man, [Sund. 4,- union with the foul. lie voluntarily, I fay, fubmitted him- felf to that violence, which could not have been forced upon him without fuch a fubmiffion ; and therefore he faith, No man taketh away my life from me, but I lay it down of my- felf, ©"r. And, after he had fo fubmitted himfelf, he could not by the courfe of nature avoid that death,- After this view of the humiliation of our blefled Savbur, it cannot be improper for us to confider what effe<5l his life^ dt^dtrine, and lufferings fhould have upon us, and to remark How chrifl ^y ^^^' ^^P^ ^^ draws us to God : in which in- draws us to quity we fhall foon be convinced, that his method " * to prevent our falling into fmful adtions was to lay a reftraint upon our thoughts, which lead to them, and to 0- blige us to govern our looks^ which give birth to our thoughts. . To obviate all thofe evik which proceed from an yprecs . '^j^^^^^^^^^ defirc of riches, he hath difcovered to' us that admirable temper of mind diflinguilhed in his gofpel by poverty of fpirit, which maketh us even fit loofe tO thcf good things wc polTels. To keep us at a diftance from the temptations of lying and detradtion, he hath forbid all idle words, that the care to avoid ihem might fecure us from fall- ing into thofe greater crimes. To hinder the fatal effects of anger and revenge, he hath nipped thefe paffioris in the bud, by commanding us to love our enemies^ and to do good to them that hate us. To facilitate the virtue of patience, fo neccffaiy in this vale of tears, he hath manifefted to us the treafures that are hid in adverfity, and the advantage of being perfccuted for his fake ; that what the world calls misfortune and calamity often proves the bleifed occafion of making us happy both in this and the next life :■ BiefTed are they that mourn ; blefied are they that are perfeeutcd. And to make us quiet and e.fy in ourfclves, and gentle to others, he re- quireth us to have a quick lenfe of our own weaknelTes and dcfedts, and rei^dily to condefcend to the lovveft ofBces for _ the good of our dillrefied brethren. All which commands he iiiforces by his own example ; for „ in his own perfon he hath recommended to us the moit hard and difficult, as well as thofe that are mofk ufeful and ferviceable. To teach us piety and devotion, he .Sund. 4.] Hew Chrijl draws tis to God, 97 he frequently retired, and fpent whole nights in prayer and from worldly occurrences raifcd matter for fpiriiual thoughts ; and conformed not only to divine iii(titutioiib', ^.ut to human appointments that tended to promote virtue. Tnat we might learn humility, tl-.is Prince of glory condelcencied to the poverty of a ftable j this Wifdom of the Fa* her became dumb,- and was reduced to the liuipliciiy of an infint; he Ipent thirty years of his life in retirement, fubj. d: to his piieat^, and unknoan to the world. 1 hat we might be ready to ex- ercife univerfal charity ta the bodies and f >iils of men, the whole courfe of his life was employed m good works. 1 hat we might fupprefs all ambitious delires, he refufed the offer of the kingdoms of this world, and the glory of tiiem ; ind, when the people would have made him a king, he vvitbdrew, and they knew nd: where to find him out. That we mi >ht be obedient to government, he paid tribute, though he wa*s free from any fuch obligation, and was forced to work a mi- racle to perform it. That we might live above the world, ht chofe to have no part or fhare in the pofTefiion of it, the Son of man not having where to lay his head. He was perft6lly contented in his mean circumflances, that in all our (uffer- irgs we might be refigned to the wlU of God : in his biiter agony he renounced the ftrongeft inclinations of nature, and lubmittcd to the appointfnent of the Almighty. That a re- gard to the judgment of the world might not prevail upon us to tranlgrefs thelavvs of our God, he made himfclfofno reputation ; atid, in order to do good to mankind, was con- tented to be efieemed one of the worfl of men, a'rnagician, an impoftor, a friend and companion of publicans and finners, and a leducer of the people. And fct us to refill all tempta- tions to anger, and preferve an evennefs of mind under all provocations, he bore with the dulnefs and flowiiefs of his difciples, both in their underfianding and believing what he .plainly taught; and anfwered the fharpefi: reproaches of his enemies with calm arguments and modeft filence, never bringing a railing accufation inftead of a found reafon. That we might praxftife that difficult duty of loving our enemies, he prayed moll earnefi:Iy for his, even when he fcit the moft cruel effedts of their malice, and imputed it to their igno- O ranee y 98 ^he Whole Duty of Man. [Sund. 4. ranee : Father, fays be, forgive them, for they know not what they do. And that he might excite us to the per- formance of our duty, he has offered pardon and forgivenefs of what is pall, and perfed reconciliation to God, by the- merits of his death and paffion ; provided we return to hi«i by fincere repentance, faith, and obedience to his law. He ftrengthens us at prefcnt, and inablcs us to do our duty, BysLrace ^^ enlightening our dark niinds, by exciting our wills to that which is good, and by raifing our courage under difficulties, dangers, and temptations : he raifes our fears by the chreatenings of eternal punifliment in the next life, and encourages our hopes by the promifes of everlailing rewards to the whole man, body and foul : which are the moft powerful confidpjations to take men off from liu, and bring tnem to goodnefs, whereby they may obtain eternal life. Wherefore, it fhould be our greateft care to pleafe him. What life ^y ^ conflant regard to his commandments, and ought to an endeavour to prevail on others to do the fame j k€ncef^°"^ by making a daily progrefs in virtue and piety, that we may be conformed to the likenefs of that be- loved object ; by fetting a |:reat value upon all means and op- portunities of convcrling with him, in prayer and meditation, in hearing his word, and receiving the bleffed tokens of his love, which he hath left us in the bleffed facrament of the Lord's Supper 5 by being more provoked to hear his holy name blafpHemed, than for any reproach that can be calt upon ourfelves ; and' by longing for his glorious appearing^ that we may enjoy him without interruption to all eternity, in the glory of God the Father. III. Chriil, being taken down from the crofs, was burred His burial ^^ ^^^ been typified by Jonah lying three days and; three nights in the whale's belly-; and intimated in that of the Plalmifl, My flefh fh all reft in hope, 6V. which plainly teachcdi, that the body was to be buried, but not lie in the grave to fee corruption. Ifaiah is more exprefs, faying, He rrlade his grave with the wicked, and with the rich in his death. Whence this part of our chriflian faith Sund. 4.]. OfChrifi's Refurre^ion. 99» faith (hould work within us correfpondent to It • f. 1 • 1 • 1 1 • • 1 •;- 11 Itstnfiuence, for we are buried with nim in baptilm unto death, that, like as Chrlft was ralfcd up from the dead by the e^lory of the Facher, even fo we (liould alfo walk in newnefs of lite, being railed from the death of iin unto the life of hh defcent righteoufnefs. And, * as Chrift died for us and '"'''" ■^'^^^• * was buried, fo alfo is it to be believed, that he went down ^ into hell.* And here Let it be remarked, that the pious folemnities ufed in the burial of our Saviour, the honourable mention of „ , ^ ... , r 1 Recominendi the perfons concerned in it, and of the woman dece^i^bvk- who brake the box of precious ointment to prepare ^"^^^' his bo iy for it, have been in all ages thought fufHcient grounds for the decent burials ufed in the chriflian church : and this cuftom of the church is faid to have had a gteat influence in the coivefion of the Heathens j and after chriftianity had got polTeffion of the Roman empire, it foon put an end ta the old cuflom of burning the bodies of the dead. Nature itfelf direds, that fome refpedt feemsdue to the dead bodies of men, for the fake of the fouls which once inhabited them,, but much more to thole, which have been the living temples, of the Holy Ghoft, and, being bought by Chrill, fhall be one day made like anto his glorious body, according to that mighiy working whereby he is able to fubdue all things to himfelf IV. In ihtjifth Article of our chriflian filth we pro- fefs to believe, that J e s u s Ch r i s t o« /^^ third day arofe again from the dead :■ for the beloved and only- furretuon of bego.ten Son of God, who was crucified and died ^'^"''^* for our fins, did not long continue in the flate of death ; but on the third day, * by his infinite power, did truly re-^ vive and raife himfelf again from death, ' and took again • his body, with fielh, bones, and all things appertaining * He was bnried three clays, according to the common computation of days, both ancient and modern, and particularly in fcripture computation. So Lazarus is laid to be four days dead, though the fourth day, whereon he was ra'ifed, was one of them. Eight days wei-e fiid to be accomplifned for Chrift's circumcifion, but the day of his birth and circumcilion too went both into tha't account. O 2 * ta ipp Th^ Whole Duty of Man. [Sund. 4, ' to the perfedion of man's nature,' reuniting the fame foul to the llime body Vv-hich \v;is buried, an:i fo r- fe the fame man, according to the tcflimony of fufficient and crerible witnefl'-s, 'thoroughly informed concerning the fad. Thefe witnefe were the pious women, who, thinking with fweet fpices to have anointed him dead, f und him rilen. The apoftles, who converfed with hitn frequendy after his refur- rtdtio -, were fatisfied he had a real body, by his eating and drinking with them. And one of them fearched the holes that the nails had made in his hands, and thruft his hands into his fide All the other difcipk§ teitified the faaie, tq whom he alfo appeared, even to five hundred brethren at one time. Then he was feen of James ; appeared to Stephen at his martyrdom, and to St. Paul at his converfion. in his v\ ay to Dam.afcus. And the veracity of thefe witi.effcs cannot be doubted of; becaufe the dodrine they taught forbade al! talf- hood upon pain of damnation : Again, the fealing the truth of this fa<5l with their blood is ^ fuffipient evidence of their veraci'y. Whoever looks ipto the preaching of the apoflles will find the refurredion was the great article they infifted on. And .-t.Paul knew the weight of this article, ar-d the necef- fity of teaching it, when he faid, li Chrill be not rifen, our fiiich is in vain. 1 am fenfible it \% common for men to die for filfe opinions ; but even in thofe cafes their fufferings is aa evidence of \ht\r Jince^-ity ^ and it wouk; be very hard to charge men, who die for the doBrine they profcfs, with infincerity in the profefiion ; miftaken they may be, h"t every miftaken man is not a cheat. Now if we do but alU^w the fuffeiing of the apoflles to prove their fincerity, which no man can well dilallow, and confider that they died for the truth of a mat- te?' n:ia- tion of the certainty and reality of this great myilery of our filith. Here was need of eye-witneiTes, which was not ne- celTary in the ad: of his refurredicm ; becaufe wiiat- ^y^ .^ ^^^ ever was a proof of his life after death was a demon- Jightof ha flration of his refurredion : but the apoftles not ^'"^"^^"^ being able to fee him, when in heaven, it was ntcellary they fliould be eye-witnefTwS of his ad of afcending, that fo they might be able to bear their teftimony thereto. Bi fides, belore the apoftles faw our Saviour afcend, he had told theni whither he was going, and what power and dignity would be conferred upon him, and, as an evidence of his exalta- tion on the right- hand of God, had promifed to fend down the Holy Ghoft upon them in a fenfible manner; fo that they afterwards receiving the wonderful effeds of his being there, had abundant evidence of his exaltation, namely, his afcenfion into the heaven of heavens, the prelence of God, where his human nature is feaied far above aU angels and arch- arch-arigels, all principalities and powers, even at the right- hand of God the Father. Therefore, Since this our Lord's afeenfion is of that great advantage Andnntof to mankind, it may and has been adced. Why he the Jews. ^j^ not afcend in the fight of the Jews, that they, who had been deceived before at the time of his crucifixion, might have received a coi.Vidtion of their error? To which, it is anfwered, that it was only abfolately necefiary that they who were to preach the golpel fliould have the utmofi: evi- dence of thofe matters of fadt they tefi;ified. God's defign was to bring the world to falvation by the exercife of faith, which is n adt of aflent upon the refi:imony of another, which is inconfifi:ent with fight. Moreover, it is to be doubted, whether they who aleribed our Saviour's miracles to the power of the devil, and fuborned the foldiers fo fay upon his" returreftion, that his diiciples fi:olc him away, would not have called his alcenfion, if they had feen it, a phantafm and vain apparition of the fpint of fome corrupt man.- Or,- let the rtalon be what it will, God appointed it fo to bes- it is not the bufinefs of the creaiure to afk the Creator his feafons for fuch and luch ads of his omnipotency.- Sunday IV. tART if. VI. Chrift, being now leated at the right-hand of God,#s^ Of his office become a perpetual patron and advocate in our in heaven, behalf, to plead our caufc, to folicit our concern- ments, to reprefent our wants, and to offer up our prayer? •and requefts to God, by virtue of his meritorious facrihce, which he offered upon the crofs for the fins of the whole world. And this his fitting at the right-hand of God is ex-^ prtfiy foretold in thefe words, The Lord faid unto my Lord, Irt thou on my right-hand, till I make thine enemies thy footllool. And we are affared by the holy penmen,- that oui* Jefus is adtiiaily there ; for one tells us, that he was received up into heaven, and fitteth at the right-hand of Grid; and another records, that God raifed him from the dead, and fet him at his own right-hand in heavenly places. But fuch fcripture phrafcs are not to be taken in a firid and proper, but in a figurative fenfe, as fpoken in ccndelcenfion to our capa- Surid. 4.] OfChriJl's Office h Ilea'Ven. I ©5 capacities, ahd after the manner of men, and by way of com- parifon to what belongs to mankind. And as the fitting at a prince's right-hand is efteemed a plxe of the higlieft ho- nour, the firft import of this phrafe fcems to be, that Chrift is inverted with the higheft glory from God and exalted to the higheil dignity j and fince by the hand of God his infi- nite power may be fignified, this phrafe may further import Chrifi's having received the higheft power and dominion from God j but where Chrifi is faid to be fitting, we are not to underftand that he is determined to fuch a particular po- ilure of body as is commonly meant by fitting; for he is fometimes rcprefented as ftanding at God's right-hand, fome^ times in general as being there^ without expreffing the par- ticular manner of it j but by his fitting we are to underiland his fecure and quiet continuance in that high glory, maje-* fly, and judicature; stnd his full pojeffion of d'lgnkyy ^nd per- petuity in retaining lU And this confirms our faith ; becaufe it gives us a farther proof of our Saviour's divine miflion. For, had he j„dits be- not, been fent into the world by God, he had not «ffi<:e. ig fQ fandtify and renew our corrupt nature, and to reftore it to its primitive perfe ^'^° ^^ "o^ ^^^ delivered from the effeiiuai. fervice and dominion of it : therefore no man who continues in the fervii;c and dominion of fin, can exped to be delivered from the punilhment thereof. Chrift has in- deed given himfelf a propitiatory facrifice, a full, perfed:, and fufficient oblation for the lins of the world : but it is not that the whole world, or that any particular perfons, {hould abfolutely and unconditionally be thereby excufed, from the puniiliment of fin; but that all thofe who, by true repentance,, turn from fin, and become righteous, fliould ob- tain remiilion and reconciliation with God : for he did not die that he might indulge men in fin, but that he might fave them from it. Chrifl has indeed brought life and immorta- lity to light, and opened an abundant entrance into the king- dom of God : but it is not that any unreformed and unre- newed nature fliould be made partaker of that fpiritual hap- pinefs, or be admitted to have a fliare in thofe pure and un- deliled rewards; but that thofe who have broken off their lins by repentance^ and their iniquities by rlghteoufnefs, fliould be entertained at the eternal fupper of the Lamb : For as impofTible as it is for God to ceafe to be holy, or for the purity of the divine nature to be reconciled to fin, fo impofi- iible it is for a wicked man to obtain remiflion whilft he continues wicked, or for a finner to be admitted into the kingdom of heaven. Be not deceived, faith St. Paul ; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abufers of themfelves with mankind, nor thieves, nor cove- tous, nor drunkards, nor revilers, nor extortioners; that is, no unrighteous perfon, that continues in the pradice of any known fin, fliall inherit the kingdom of God, i Cor. vi. 2. Wherefore, as God has promifed us the forgivenefs of our fins on no other condition, but that of our "fincere faith and repentance, and our forgiving the trefpafles of our brethren againfl Sund. 5.] Of the RefurreElion of the Body, 123 againft us, we muft endeavour daily to die unto fin, that we may live unto God; and, as we expert forgivenefy, we muft be ready to forgive one another. Sunday V. Part II. IV. In the eleventh Article of our Chriftian faitli WG profcfs a belief in the refurreBion of the body-, which we muft believe as a neceflary and infalii-y^^^^J/J/^jr bie truth; that as it is appointed for all men once J;J^/^'^'^ to die, lo it is al'b determined that all men Ihould ^ ■*' rife from death ; a dodrine perfectly agreeeable to right ren- fon, and to our natural notions of the attributes of God. The generality of the heathens of old, and the infidels lyf^y oppofed of later times, make this one of their great objec- ^y ^-'^M^^- tions againft chriftianity, upon the pretence of its impofii- bility. The heathens think it contrary to the courfe of na- ture, thar any thing ftiould return from a ftate of perfed cor- ruption to its proper form, or that a body perfectly dead fliould be again reftored to life. And it is true, that among the works of nature they could never obferve any adion or operation that did or could produce fuch an efiedi; fo that by iiatural light we cannot difcover that God will raife the dead : for, that depending upon the will of God, it can be no otherways known than by his own declarations; yet this doc- trine, when made known by revelation, evidently contains nothing in it contrary to right reafon. For we are to con- fider the pofTibility of things, not fo much depending upon the power of nature, as upon the power of the God of na- ture. And whatever dark or imperfect notions the Jews, as well as Gentiles, had of a future ftate, it is certain that life and immortality is now brought to light by the m certain- gofpel ; and we may reft aflured, that tho', when '>"• we die, our bodies ftiall be laid in the cold chambers of the grave, -and there become the food of worms, and moulder into duft and rottennefs; yet it will not be long before this corruptible ihall put on incorruption, and this mortal llrall put on immortality. For God hath appointed a day, in the which he will judge the v^orld in rightcoufnefs, by that man whom lie hath ordained ; whereof he hath given alTurance R 2 unto 1 24. The JVfjole Duty of Man. [Sund. 5, unto all men, in that he hath raifed him from the dead. A day wherein we mull all appear before the judgment-feat of Chrift, that every one may receive the thins^s done in his body, according to that he hath done, whether it be good or bad. And then all that are in their graves (hall hear his voice, and fliall come forth: they that have done good, unto the refurredion of lifcj and they that have done evil, unto the, refiirreidtion of damnation. And it may be proved, by the Proved by Creation of the world out of nothing, that it is aW reafon. together as eafy for God to raife the body again after ('eath, as to create and form it at fiift; it being a lefs effed of power to raife a body when refolved into duft, or wherefoever difperfed and deftroyed, than to make all things out of nothing by a fingle command. I know there is a popular objedlon, which at firft view An objec ^lay carry fome difficulty in it againft this article Hon. Qf QQr faith ; as for example. How can bodies de- voured by men-eaters, who live on human flefh 5 or bodies eaten by fifhes, and turned to their nourifhment, and thofe fi(hes eaten by men, and converted into the fubftance of their bodies; recover their own bodies at the refurredlion of the dead? Wherefore, to clear this difficulty, among many other Anfweredby lufficicnt proofs, it muO be confidered, that the reafon. hody of a man is no other than a fucceffive thing, c ntlnually lofing fomething of the matter it had before, and gaining newj fo that it is certain from experience, that men frequ ntly change their bodies, and that the body a man hath at any time of his life is as much his own body, as that which he hath when death feparates body and foul, Therefore, if the matter of the body, which a man had at any time of his lifj, be raifed, it is as much his own and the fame body as that wJiich he had at his death ; which docs clearly folve the forementioned difficulty, lince any of thofe bodies, he had at any time before he was eaten arc as much his own as that which was eaten. Moreover, let it be confidered, that in like manner as in every grain of corn there is contained a fmall impcTceptble feed, or natural faculty, which is itfelf the in- tiic futuie blade and car, and in due feafon, when all the reft of Sund. 5-] Ofthe'RefurreflionoftheBody, 125 of the grain is corrupted, unfolds itfclf vifibly into the form ; fo our prefent mortal and corruptible body may be but the out-coat, as it were, of fome hidden and at prelent imper- ceptible part of nature, which at the refurredion (hall dif- cover itfelf in its proper form, by which way alfo in nature there cannot poffibly be any confufion of bodies ; therefore it is not without fom? weight, that St, Paul made ufe of the fame comparifon, and that the fame fimilitude is alledged by the ancient fathers of the church. But fliould we, as we ought, confider the things without us 5 the natural changes and chances in every thing and perfon will raife the proba- bility of our refurredion from the dead, At night the day dies, and rifes with the next morning j the fummer dies into winter, when the earth becomes a general fepulchrej but when the fpring appears, nature revives and flouriflies ; the corn lies buried in the ground, and being corrupted, revives and multiplies ? And can we think that man, the lord of all thefe things that die and revive for him, (liould be kept under the bands of death, never to rife again ? which though it appeared impoffible to many of the heathens, yet fome of the wifeft of them have thought otherwife, as their works declare. At the refurredion, every man (hall be as really and truly the fame perfon that died, as in the morning he that awakes is the fame perfon that went to (leep at night. If we fearch the fcriptures, we (liall find plainly, that the refurredion of the body, from divine revelation, in the old is clear. God hath not only promifed it, but in Tejiame^^t. feveral inflances exemplified it 1^3r our fatisfadion. I know, fays Job, that my redeemer liveth, and that he fhall ftand at the latter day upon the earth ; and though after my fkin worms deflroy this body, yet in my ?it(h fliall I fee God, &c. And the prophet Daniel tells us, that many of them that fleep in the dufl of the earth fhall awake, fome to everla fl- ing life, and fome to fliame and everlafting contempt. Bt- iides, if thefe proofs will not take place, let them hearken unto fad:. The ears of the Lord were ^^•^'"^^' open to the voice of Elijah, for the dead child of the widow of Sarepta ; for, when he prayed, the foul of the child came into him again, and he revived, Elirtm raifed the child of the Shuiiamit« 126 7he Whole Duty of Man, [Sund. 5. Shunamite from death : nor did that power he had die toge- thc with him ; for, when they were burying a dead man, they cail the man into the lepulchre of Elifha, and, when the man was let down and touched the body of EHfha, he revived and flood upon his feet. Thefe are examples out of the Old Teftament. But, If we fearch the gofpels, We {hall find that remarkable ar-'. In the New gument of Chrift himfelf, when he put the Sad- Tejiament. duces to filcncc : As touching the refurredion of the dead, have, you not read, faith our Saviour, that which was fpoken unto you by God, faying, I am the God of Abra- ham, and the God of Ifaac, and the God of Jacob ? God is jiot the God of the dead, but of the living : which argument aftonifhed the multitude, and filenced the Sadducees. And if it does not a{loni(h and filence the infidels and Socinians of our days, they muft be accounted more hardened in their unbelief than the Sadducees of old, who could not reply to fo cogent a proof of the refurredtion. And again, he cau- tions his diiciples to fear him that can deftroy both body and foul in hell. If then the body is capable of torment in hell^ it muft be raifed from the grave, and united to its foul again, before it can pafs from the grave to that ftate of pu- Didiment. He promifes a recompence, at the refurredion of the juft, to thole that relieve the poor, the maimed, the biind and the lame : He pofitively declares in St. John, that the hour is coming, in which all that are in their graves (liall hear his voice, and (hall come forth ; they that have done good unto the refurredion of life, and they that have done evil un-^ 10 the refurredion of damnation : He calls himfelf the relur- redion and the life. And we are told in the Revelation, that the Tea (liall give up the dead that are in it, and death and the grave deliver up the dead which are in them, in order to be judged, every man according to his works. And St. Paul, deJending himfelf before the Roman governor, openly pro-- fefies his belief of the refurrcdion of the dead both of the juft and unjull:. To fome of the philofophers this apoflle alfo appeared to be a letter-forth of flrange podsj bccaufe he preached unto them Jefus and the relurredion : and he de- clares, that we mufl all appear before the judgment-feat of Chrift, Sund . 5 . ] Of the RefiirreSlion ef the Body. 1 2 7 Chrift, that every one may receive the things done in the body, according to that he hath done, whether it be good or bad ; and that the Lord Jefus Chrilt (hall change our vile body, that it may be fafliioned Hke unto his glorious body. He to the ThefTalonians defcribes the manner of the refur- redion, that the dead in Chrift Iball rife firft: and with the Corinthians, he argues from the certainty of Chrift's refur- reclion to the necefficy of ours : which texts fufficiently prove that the refurredion of the body was delivered as a necclTiry article of faith from the beginning of chriftianity, and that it is ftiU the expedlation of the faithful > for, if the dead rife not, chriftians are of all men moft miferable. „ ^ „, Which dod;rine was confirmed, when our Saviour reftored to life the ruler of the fyhagogue's daughter; and raifed up the widow's only fon tliat was dead; and by refto- ring to life his friend Lazarus, who had been dead and bu - ried four days: but all thefe inftances were exceeded in our •Saviour*s own refurredion, which fo infinitely manifefted his power and divinity. So that there can be no doubt of the truth of the refurredion from the dead. And it is certain that this refurredion will be univerfdl: all niankind, ^^^^^,.^^^. that have kid down their own bodies, and commit- andunher- ted them to the grave, (hall receive them again ; •'" '^^' there fhall be a relurredtion of the dead, both of the jufl and unjuft. From what has been faid it appears, that the folly of thofe, who have no other hope to reft upon but T^g f^uy of that of atheifm and infidelity, is greater than can be o.^^*'^'f>^' exprefied in word;*, or than can rightly be conceived by any imagination. For what is the ftate of fuch a per fon, when God taketh away his foul ? can he be fure there is ro God ? or can he demonftrate to himfclf, that there will be no fu^ ture ftate? the hardieft unbeliever never yet pretended to have demcnftration in this cafe: and, if he had, yet all the comfort, all the hope, that could be built even upon that, would be but the hope of a beaft, the expedation of perilh- ing as if he had never been. For what is the hope of the un- believer, when God taketh away his foul? I ftiould fay, when fate or chance taketh away his foul? and on what grouad can 128 7he Mole Duty of Man, [Sund. 5, can the confidence of the atheifl rely? his cxpedations at beft: are thin as a fpider*s web; and his hopes as the hght chafF, which the wind fcattereth away from the face of the earth. His profperity and mirth can be but for a moment, and his adverlity mud of neceffity terminate in defpair. For what rehef is to be expected from fate or chance, which has no underftanding ? and what fupport is that man capable of • in the day of afflidion, who does not believe things are guided by a wife hand, which can turn every thing finally to our advantage ? The bodies of good chrifiians, now liable to pains, and Benefit to difeafes, and death, fliall then die no more, but the good. fhaii be equal unto the angels; like them, they fhall become immortal in their duration, and confequently freed from all thofe troublefome accidents to which they are nowexpofed; for, the reward being eternal, the fubjedl of it mufl be eternal aUb. Therefore fays the Apoftle, It is fown in corruption, it is raifed in incorrupcion. The bodies of good men, tho' now vile and corruptible, fubjedt to filth and deformity by nature, (hall be raifed glorious, fplendid, and bright J they fliall fhine like the fun, and fhall be fafhion- cd like to the glorious body of our bleffed Saviour : though now iubjedl to wearinefs, to impotency, and to decays, fhall be raifed nimble, flrong and adive ; they fhall be able to fol- low the lamb wherever he goeth : they fhall be endowed with fuch ftrength and vigour, as fhall fupport them for ever in the fame i^ate, without any decay or change. It is fown in weaknefs, it is railed in power. Though now adted by vital fpirits, it fhall then be poilefled and a<3:eii by the Holy Spirit; it fhall be refined, and become a proper inflru- ment for the operations of our minds, upon whom they muil ferve and depend. It is fown a natural body, but it is raifed a Miferytothe fpiritual body. Yet the bodies of the wicked will vjtcked. j5e fitted to that eternal punifliment they have drawn upon themfelves, wherein they will always fuffer, without confuming, under that dreadful (entence, Depart, ye curfed, into everlading fire. Therefore, This faith of the refurredion of the body fliruld make us reverence ourfelves, and not pollute our bodies with fcnfual and Sund, 5'] Of the Life Everla/iing, 129 and brutidi lufts, but by parity and fobriety to prepare them for that honour and happinefs they are defigncd ^^^^.^ for: it ihould fupport us under thofe miferies and ought to in- infirmities our bodies are fiibjedt to in this ijf^. -^"'^"^^ "^• lince, when we take them up again, they (hall be no more liable to p.iins or difeafes, or to difTolutionj for death will be fwaliowed up in vidory By this faith we are comforted upon the death of our religious friends and relations, who are not periflird but fallen alleep, and fhall awake again in greater perfection and glory at the lafl day. This fhould influence us to promote not only our own, but the improve- ment of faving knowledge as far as lies in our power, to curb vice and encourage virtue, efpecially among thofe with whom we have any friend{l:iip or authority. This (liould arm us againfl the fear of our own death, fince we are af- fured that, after our bodies are crumbled into duft, and be- come the food of w Tms, they (hall be quickened at the ge- neral re(urre6tion, and be changed and made glorified bo- dies, by the promife and mighty power of God. And ef- pecially this fhould make us exercife ourfelves to keep con- fciences void of oficnce, both towards God and man, that, we may not forfeit that bleiled im'nortality of our whole man, body and foul, v/hich our bleffed Saviour hath prc- mifed to all thofe that perfevere in his fervice all our days of their mortal life. V. In the t'u.'elfth Article of our chriPiian faith we pro- fefs to believe that there is a life everlajling ; a life of the life which comprehends an everlafting duration, to everiafn/.-g. which all fliall be railed after death, the wicked as well as the righteous. Therefore, when we read that the iviv"ked fliall be deflroycd, and perifli, and for ever die, wc are to un- derhand, not that they fliall be turned into nothing, but tliac thf,y (hail for ever lole the pre fence and favour of God; be condemned to a wretched, hopeiefs flate of anguifli, remorfe, and defpair; and be tortured with the worm that never dies, and in tliC fire that fliall never be put out. But the righteous ihali receive the iitmoll: perfcdion, of which their nature is capable j they fliall partake of tho glory v/hich the Father has given to the" Son ; and fliali be one, as the Father and C'hrifl are one. For - S , The ijo I'hs Whole Duty of Man, [Sund. 5. The life and immortality, which Chrift hath brought to light, and which he hath promiled to all his faithful difci- ples, is a tranilation from a ftate of dulnefs and anxiety, trou- ble, afflidion, difappointment, vexations, real grief, folid cares, and at the beft but of imaginary pleafures, to a ftate of true happinefs and content, ot manly and rational pleafures, pleafures nor interrupted by (icknefs or any fad accidents,, not dulled by being weary of them, nor cloyed with them, not difturbed either by the infults of oar enemies, or the concernments for our miitrable friends, or our own inequa- lity of temper. In that ftate all the powers and faculties of our fouls, will be advanced to the highefl pertedion that they, are capable of; and we fhall live in perfed cafe and peace, in perfe(fl freedom and liberty, in a perfedl enjoyment of our- felves. Then cur bodies, that llept in the duft, fhall be faifed again, and united to our fouls, to live in the city of the great King, the heavenly Jerufalem, a paradife of pleafure, a country of perpetual light and blifs, where the glory of the Lord fills the place, and where every objed: that prefents it- felf adds new beauty to it, and contributes to the inereafe of our delight. But To complete the whole ; we are alTured that the inheri- tance we expedl is incorruptible, and fadeth not away ; that our houfe in heaven is eternal j and that death flmll have no more power over us. There is no difpute concerning the everlalting happinefs of the righteous ; it being evident, that God in his inhnite bounty may reward the fmeere obedience of his creatures as much beyond the merit of their own weak and impcrftd works as he fees proper : Yet the everlafting punifliment threatened to the wicked has feemed to many a great difficulty; fince it is certain, from our natural notions Cod's jujiice of the attributes of God, that no man fliall be pu- Tn^m/lhig "^^^^'^ beyond the jufl demerit of his tranfgreffion. t^e wicked But thofe who confidcr the nature of human ac- etenmi/y. ^^^^^ ^i^jft confels that God is jaft, and that every one who wilrully offends him deferves ettrnal punilliment: becaufe a rational and moral man not only has in himfclf a power of adii^g, which is in common to him with the ir- rational creatures J but he has moreover a f^ill higher prin- ciple Sund. 5.] Reafons for eternal Ptmijhmenf, 131 ciple or power of d}red:in^ his a, v ho thought they underftood T 2 all 14° The Whok Duty of Man, [Sund. 5.. all the arts of government, as well as any that went before them? If the principles of religion bad been firfl: introduced Nor from merely by a ftate- policy, the politicians and gover? S>oiitics. nors of the world, one would think, (liould be like-? ly to have known lomething of it; at leaft, To much, as to be Icfs fubjed to the anxieties of confcieJice, which the defpif- ing of fuch principles^ and living in oppofition to them, ge-- nerally creates j whereas we find, on the contrary, that in all ages, the greateft of men, -snYiq have had nothing to fear fronj hum^n power, hive been as much affrighted by the fecret terrors of religion, and have undergone a? great agonies of mind, as the me^nefl mortals. And, as the rcafon of the From rea- thing is futficient to convince ug, that religion at Jon. £j.fj- ^yog no itate juggle ;' fo, if we look into the records of antiquity, we ll:iaU eafiiy perceive, that, the far- ther we go backwards, the ftronger is our evidence againft this fuggelHon. The moO ancient writings, that are in the world, without all controyerfy, are thofe of the holy fcrip«r tures; and, among thefe, the book of ^o^ is defervedly ac- counted one of the earlielt: and yet we may obferve therein, not only the fenfe of the duties of religipn, wherewith the people were poITefied in thofe days, but even how cullomarV it was to appeal to the tradition of former times concerning thefe matters : Inquire^ I pray thee^ of the former age (fay§ one of Job's friends) and prepare thyjelf to the fearch of their fathers : for i:;e are but of yeflerday^ and kjiow nothing. But what is it for, that he thus appeals to the obfervation of for- mer ages? Even to evince the bad condition of all that are net fincere in their religion j for as the riifh^ fays he, without wire, and the fag without water ^ wit her before other kerbs; fo are the paths of all that forget God, and the hypocrite's hope Andauti- fall peri fn. From whence it is apparent, that, ia quity. ti^^e cr.rilcfi: times wc can read of, men had the fame fenfe of religion, and the fame notions of God's indignation againft impiety, that we now have: and therefore, confider- ing rhat no time or pkce can fce ailigned to give any rea- fonable ground for fuppofing, that the fjfl: principles of re- ligion were any human contrivance, w^e may, without farther arguments, conclude that they vvcrQ from the beginning. ' ■ ' la Sund. 5.] T^he Folhj and Miferic^ of Athcijm, 141 In fine, if religion had been a trick and contrivance of fo long a date,'as thcfe deluded men would pretend, it muft ne- cefTarily have been found out at one tim? or other, ^^'^^^ *"/<:• and,in confequencc of that.baniihed out of the world long before now: but, thanks be to God, the credit of it is not yet extind; which can be owing to nothing, but the invincible reafons whereon it fiancjs. In every age, there has not been wanting the wit and malice of profane perfons, to undermine and blow it up ; but the foundations, whereon it is built, are lb firm and liable, and have endured the violent fhocks and fe- cret attempts of io many ages, that, as long as reafon and good order prevail in the y/orki, we I?ave no occafion to doubt, but that religion will not fail. Were reHgicn and the being of a Gad matters of mere /peculation indeed, thefe men might trifle and fport themfelves witj> tljem, as long as they pleafed; but, as they are macje fundamental parts of every ma.n*s fahatim, they feem to run to a great hazard, for the bare gratification of a foolijh fingularity, who adventure to deny them. For, as thefe men cannot fancy things into bcipg, fo neither can they make them vanil]^ into nothing, by the ftubborn confidence of their own imagination. What is it then, you'll lay, makes them thus fool-hardy, and tempts tliem to be thus defperate ? Why truly if you'll believe them,'/ij to Jet the ivorld free f ran the pre- judices ofvul^qr errors^ and the Jlavery cf that bug-bear^ confcience. Ah wretched freedom! which, to deliver us from one imaginary evil, brings upon us ci ihqufand real mifchiefs, which degrades the dignity of hum.an nature, laps the foundation of all Ibcicties, opens a fluice to all kind of wickednefs, and takes away from man his only comfort in time of diilrcfs. For, fince ^, man or himlelr is mfjmtely mtufticient for his own farts of re- happinefs; is liaqle to many evils and mileries, which ^'&'°"' he can neither prevent nor redrefs; is lull of wants, which he cannot fupply; furrounded with infirmities, wliich he cannot remove, and obnoxious iq dangers, which he can no way cfcape ; where can he turn himfelf without a God, or where repol'e his anxious thoughts, but in his divine providence? In the day of adverfity efpecially,^when all other fi lends are apt to forfake him, how dark and gloomy muft every thing about him look without God! An unhappy mortal deep funk in mifcries and misfortunes and ftrugghng with innumerable hardlhips here upon earth, and at the fame time deftitutc of a protector and patron in heai-en, is a condition not to be imagined without .horror and trcnibling amazement, SUNDAY 142 "Ik Whole Duty of Man. [Sund. 6. SUNDAY VI. L Of the faci'ajnent of the Lord's Supper, why it was ordain- ed; and II. 0/ the preparation before receiving it^ by exa- iTiination of confcience, repentance, faith, obedience, ajid , making fatisfa6lion. III. Of thofe duties to be done at the time of receivings and IV. hSxtx receiving-^ and the benefit of frequent communion. V. Of the honour due to God's Name:; and of the fms againjl it ^ ^j blafphemy, fwenring, including aferto^y, promiffory^ and unlawjul oaths. VI. Of perjury. VII. 0/ vain oaths^ or common fwearing, curf- ing, and the fin oj them ; and VII I . Of vows , I. "F TAving thus learned, and rcfolved to believe all _£7a ^'^^ Articles of the chrifilan faith ^ our next duty Of the ^^ ^^ partake of the Lord's fupper^ which, as we are Li»ycrsfiip- taught by the church, ' is not only a fign of the ^'^^' ' 1 ve that chriftians Ought to have among them- ' fdvcs one to another ; but rather it is a facrament of our re~ * dempticn by Chrifl's death : inlbmuch that to fuch as rightly, * worthily, and with faith receive the fame, thebread v^'hich * we break is a par akjng (f the body of ChriO, and likewife * the cup of blcffing is a partaking of the blood of Chrift : * the b(^dy ot Cluift is given, taken, and eaten in the fnpper ' only after an heavenly and fpiritual manner. And the m.eans * whereby the body of Chrift is received and eaten in the * fupper, isfaiih;' end therefore this is juftly reckoned one of the mofl important aey partakers of (Ihrift:, * but rather to their Condemnation do eat and drink the figrt * or lacrament of fo great sf thing.' And, before we can be qualified to participate of this holy faerament, we muft un- derftand the nature and end of its snflitution, 6r xve cannot offer an acceptable fervice to God. And, tlierefore,- Remember that the lacrament of the Lofd's f ipper w^J Why or. ordained for a criutinuat rerntnibrance of the facrijicd Aainedby of th. death of Chrift^ and of the benefits ivhicb 'ive ^"^'^ ' receive thereby. The Son of God made man, by fuffering death upon the crois, made a full,, perfed, and fufficient facritice,- oblation, and fatisfadtiorr for the fins of the whole world ; he intercedes for us by virtue of this facri- ficc in heaven; lo we on earth fliould commemorate this hisr facrifice on the crofs, by ofrering bread and wine, which af- ter confecration become the reprefentatives of his body and blood; which in this faerament are offered to God ike Fa- ther^ that he may be favourable to us, and give us his grace^ through the merits of the death of Chrift. And, H. As we ought not^. and muft: not neglt(ft coming to this holy f^xrament, fq nobody muH: dare to approach that holy * And the l.iws o{ F.r.ilajid have inj<)iney?, Let a man examine his life and converfation by the rule of God's word. Rt a life governed by the w.,. r 1 r 1 • 1 in , . -^ - l.hingi tt be precepts or the golpel is the belt preparation for done before this facramcntj becaufb he that believes tlie chri- '^'''''''''^' (lian rehgion, and makes it his conftant bufinefs to perform v/hat our Saviour hath injoined, has all that Tub- Exanuna- ftantial preparation, which qualifies chriil:ians to '''«• partake of this ordin<^hce, and ought therefore to receive when any opportunities prefent; for this holy facrament does not fo much oblige us to new duties, as it enables us to make good thofe obligations, v/hich we in our baptifn have pro- mifed and vowed to perform. Let a man therefore examine himfelf never fo much, faft never fo ftridtly, and pray never fo fervently, if his life has not been pious towards God, juft towards his neighbour^ and fober in reference to himjelf; with- out effedual refolution?, all thofe duties; in which he em- ploys himfelf before he receives, will never be able to make him a fit gueft at God's table: they are indeed good prepa- rative helps, when they repair thofe breaches fin has made in our fouls J but, without iteadypurpofes of amendment, they are of no value in the fight of God, and will not be able to qualify us for a worthy participation of the body and blood of Chrifl. If our lives prepare not the way for our offerings, we approach tlie holy altar in vain. We fliould hereby be deterred from receiving only out of culfom, or in order to qualif}^ ourfelves for fome temporal or worldly employment ? but pious chriftians, who are fmcerely v^earied and grieved with the burthen of their fins, ought not to be difcouraged in their duty 5 becaufe here they will find their proper re- medy - here they will meet with that flrength and affiftance, which is fo neceffary to inable them to lead that holy life, which they purpofe for the time to come, beginning it with a flrid: examination of the f^ate of their own fouls. Con- cerning which take thefe directions : Firjl^ Recollc(5t your baptifmal vow ; * and endeavour tQ ♦ See the t>aptlj:nal vovj^ Sundnj; 7, Secf. vil. t'J iVM 146 "The Whole Duty of Man, [Sand. 6. rivet in your foul a juft fenfe of thofe mercies promifed on God's part, and the particular duties to which you in com- mon with all chriflians are obliged thereby. For our chief buiinefs at the Lord's table is to renew our baptifmal covenant with God. Secondly. Then inquire by thy confcience, the candle of the Lord, how thou halt: broken that covenant made in thy' baptifm, either by thought, word, or deed. We tranfgrefs by our thoughts, when we are contriving and compaffing any forbidden thing: but irregular thoughts, * which fpring up in our minds, and are but little in our power, they ?/c_* neither fins nor matter of punifhment, any farther ihan chey are caufes and principles of a finful choice and . refolution ; becaufe as we affent or diffent to thofe motions that are in our minds, fo will our thouglits be virtuous or finful. But it is not enough to know what is fm: for we muft alfo un- derftand the true flate and condition of our fouls. Without felf-refle(5lion, a man may have every vice under the fun, without knowing he has any; provided he has it not in a high degree. For one, that perifl:ies for want of knowing his duty, there are numbers, who are lofl for ever, for want of ferioufly confiderlng it, and laying it to heart. Our re- pentance muft be full and complete, and extend to all thofe particulars wherein we have tranfgrefled the laws of God; and till we difcover all our follies and infrmities, we can- not amend, or fo much as watch againft ihem. "I* Our repentance by this means may in fome meafure keep Tf uf of P^^^ ^'^'^^^ ^^^ errors and failings, when this exa- feif-txami- mination is frequently repeated before the Lord's nation. fupperj and thus we may prevent the infupportable weight of the fins of a whole life falling upon us all at once, when w^e may neither have underftanding nor leifure to re- collect ourfelvcs, much lefs to excrcife any fit and proper ads of repentance towards God or man. And, in this ex- amination, let us confider the fins that mofl eafily befet our vveakeit part, by nature or cuftom leafl dcfenfible j for the * See Sunday I v ^^^- '• concerning the Covernmcnt of our thzights. f For which purpofe you will be greatly alTilted by the hciids of fcij-exa77:i' KJitlon in the devot:er.s ai tlic e7>d of ih'n Book. devil, Sund. 6.] T reparation for the Lord's Supper. 147 devil like a fkilful general, will attack us where we lie moft expofed, hoping, by gaining that poft, to make the town, quickly furrender at his difcretion. For which reafon, in fur- veying the {late of our minds, we (hould have an eye to thole places that will leafl bear an afTault ; thofe appetites or paf- fions that mofl frequently occafion our fall from God's grace. Again, we iliould confider the feveral aggravations of our fpllies: whether committed againft the light of oar minds j >vith the free confent of our wills j and in defpite of the checks of our own confcience : whether they have been often re- peated ; whether tranfient ads or habitual difordcrrs. And we ought to obferve all thofe previous fleps that have made us tranfgrefs, which have been fat il to the corrupting of our innocence, and tjie pccalions of betraying our virtue, This niakes us thoroughly acquainted with ourfelves and our own corruption j a knowledge, which is pf the HtimiUa^ greateft confequence. By this we are driven to re- ''°'^' pentance, as the only cure for that guilt which opprelTes our fouls, apd for which we lie at the mercy of God's ven- geance : we are difpofed to hun:iility ; and gain a lively fenfe of God's power and cur frequent errors and mifcarriages: we keep our accounts clear and even 5 and it is an admirable means to advance us towards chriflian perfedticn, by making us careful to avoid tbofe faults for the future, which we hav^ difcovered in our former lives and convcrfations, not on^^ through fear of puniOiment, bijt becaufe we have offended fo gi)od and gracious a God. And This, duty fliould be accompanied with confejfion of fins to God, which is the judgment a man pafTes upon ^jjefg^gyai himfelf, ei.ther pf approbation or of condemna- />'3r?^<'/"'?- tion, whenever he deliberately weighs his own ac- J^-^^""' lions: or it is the fentence, which his reafon fuggeils that God, the judge of all the earth, will pafs upon him. Yet it js not barely a repetition of the faults we are guilty of to God Almighty; but it is fuch an acknowledgement of our faults, as is accompanied with fliame for them, with hatred to them, and with refolutions to amend them. So that con- feffion of fins doth plainly include, firfl contri- ^ tpUj which IS an holy grier, excited by a lively U 2 fenfe, J4S The Whole Duty of Man. fSund. 6. /enfe, not only of the punifhmcnt due to guilt, but likewife pf the infinite goodnefs of God, againft which we have of- fended, accompanied with a deteftatiin of our fin^ and of our- felves for the fake of it. Secondly ^ that this fenfe, and this for-^ row, and this indignation, do put us upon applying ourfelves to God, and there with fhame and confufion lay- ■ "* ing open our miferable condition before him, and' humbly and heartily begging his mercy and favour through the merits and interceffion oi our Lord Jefus. And this is that which is confejjion in the precife ftriift: fenfe of the word. Purpofeof ''Thirdly, that at the fame time we enter into {itd- amej2dme?7t. fjf| ^i^id ferious purpofes to amend what hath been amifs in us, and to live more carefully, more obediently to the laws of God for the future. Jn fiich cafes, where we have been preferved from guilt, wc niuft give glory to God, and thankfully acknowledge that grace, which hath retrained' us from iin. For, as no man is qualified for th^ mercy of God. that doth not devoutly confefs his fins, fp, if we do confider what is imported in conft^fiion, we fhall l^e convinced that it js a thing, which in the very nature of it mufi: needs, above all other things we can do, recommend us to God j for, by approaching to God with an hearty fenfe of our fins, and con- feffing them before him with truly contrite and penitent hearts, we make the befi- reparation we arc capable, for the affronts and injuries which by our fins we have commit- ted againft his divine rnajefly. And the more particular our confeffion is, the better it is, and the more acceptable it will be, becaufe this particular confeffion is an argument and an exprefTion of the fincerity of our repentance, and fhcws that we have fearched and examined our hearts to the bottom, and that we harbour no concealed affection to any particular fin whatfoever, but that we are willing to bring out every enem.y that fpeaks oppofition to God and his laws, to be flairi before him. An^ fourthly , when our fins have been not only againfl God, but againft our neighbour, we mull make hini Snfhfac- fathfaBion: * we muft reflore wliatever we have tion. unjuftly taken from him by fraud or force; we fnuft vindicate his reputation, if we have blemiflied it by ca*- * Scs Sund. II. 2dl, iii. lumny Sund. 6.] Prepayafion^or the Lord's Slipper. 149 iumny and evil-fpeaking j we muft endeavour his recovery; by making liim fenlible of fuch fins and dangerous errors as we have drawn him into, that he may be put into a way of pardon before the throne of divine jufticc. So we muft from our heart s forgive thofe that have injured us, if we cxpc(?c that God (hould forgive us our faults • refting in a fure con- fidence that God's grace will be fo effed:ually con- veyed into our fouls by this facrament, as to feal God's pardon of all our fins for ChritVs fake, provided we perform our part in forfaking them, and obeying liis com- mandments for the future. If we do not ftrive after this temper of mind, it is impof- fible we fliould be fit guefls at the Lord's table ; RefoUiuom for this was the end of his death, which will de- ^f obedience. liver TiOrte from the punilhment due to fin, who do not make ufe of that grace he has purchafed to overcome the power and dominion thereof. How dare we pretend to commemorate pur Saviour's fufferings, if we do not renounce and deteft what was the caufe thereof? Or, how can we exped: to be received by our Lord, if we do not declare war againft his enemies, jior in the leall proiecute thofe finful lufts and aifedions, which tormented and nailed him to the crofs ? It becomes us to lay afide all refentment againft thofe that have o/the injured us, vphen we go to commemorate that in- ineans. finite love, which took pity of us, when we were enen^iies to him. Such love fhould work into us a confoni^ity, and make us defirous to be reconciled to thofe that have offended us ; to be at peace with all the world, as we defire to be beloved and forgiven, and to be at peace with our Redeemer. Can we fcruple to forgive others, who are undone ourfelvcs, unlefs we are forgiven ? Is it not in vain to afk pardon, when wc find no inclination in our hearts to grant it to our neighbours ? Or, can we forbear giving what we are able to the poor, when we go to commemorate fo much bounty and li- berality exercifed towards us ? It is our duty to do ^"'^' good to all men, becaufe they are God's creatures, but ne- ceilitous chriftians muft partake of our beneficence, becaufe they are members of the fame body, and are particular ob- jed:s of the mercy aiid tenderncfs of our blefled Redeemer, who 1 50 The Whole Duty of Matu [Sund. 6. who has made It one of the marks of the fincerity of our love to God ; for whofo hath this world's goods, and feeth his brother have need, and fhutteth up his bowels from him, How dwelleth the Jove cf God in him ? which fincerity of our love to God can never be fo well attefled, as when we are calling to mind the divine love difplaying itfelf to us in the bleeding wounds of our Saviour Chrifl. Prayer ou!^ht to have its due proportion in our preparatory ^tiickening excrcifes for this holy facrament : becaufe it helps of graces. US ^q [\^.^ temper of mind which makes us wel- come guefts at God's table, and fills Qur thoughts with fuch fpiritual objeds, as are proper to entertain them at fuch op- portunities. Our thoughts of bufinefs and affliirs muft as^ mu^i as pofllble be laid afide, when we folemnly approach God's prefence j and our thoughts (liould be applied intirely to fuch fpiritual fubjeds, as the phriilian facrifice naturally bring? into our minds. And prayer in its own na- ture takes off our thoughts from the thmgs of the woild, and all f^nfible entertainment, and railcs them to God, and thofe things that concern our eternal life. Prayer maflers our evil habits by a lively fenfe of our duty, and for- tifies us agalnfl temptation, by the ftrength it communicates to our fouls. Wherefore wlien we d^fign to approach th^ holy table, we fhould prepare the way by devotions, and by attending the prayers ot the church in publick. ^nd Whoever prefumes to come to the holy table of the Lord -rr rrs without thls weddips earment, mufl expedt to be ihe tiecejjity -,. iir •»• • T ofthefe calt mto Utter darknels, where is weeping anq graces. gnafliing of teeth. For, tho' God bears with fuch a fmner for a while, his danination is fure, if not prevented by a timely repentance : if he will continue either wIIfL^Uy- to negled this his bounden duty, or the means to receive it worthily, his puniibment will be intolerable: For who among us can dwell with everlafting burnings ? * Therefore * the church exhorts us to repent of our fins, or t\{Q not to * come to that holy table : left, after the taking of that holy * facrament, the devil enter into us as he entered into Judas, * and fill us full of all iniquities, and bring us to deflruOion * both ot body and foul. And becaufe it is requifite that np * man Sund. 6.] Behaviour zX. receivhig. 151 * man fhould come to the holy communion, but with a full ' truft in God's mercy, and with a quiet confcience; therefore, * if there be any perfon who by this means cannot quiet his * own confcience herein, but requireth farther comfort or * counfel ; then let him go to fome difcrect and * learned minifter of God's word, and open his^^/y/* * grief; that by the miniftry of God's holy word/>2'"«^ ' he may receive the benefit of abfolution, together ' with ghoftly counfel and advice, to the quieting of his con- * fcience, and avoiding of all fcruple and doubtfulnefs */ Thus, hav'ing kid down what is neceflary to qualify a chri- Aian to receive the Lord's fupper, I can't better fum up our duty in thefc particulars than in that fhort exhortation of the church : * Ye that do truly and earneftly repent you of your * fins, and are in love and charity with your neighbours, and * intend to lead a new life, foil wing the commandments of * God, and walking from henceforth in his holy ways ; draw * near with faith, and take this holy facrament to your com- * fort, and make your humble confeffion to almighty God -|-/ And this brings me to the next part of our duty, how we ought to behave at the time we approach the Lord's Table to receive this holy facrament, and alfo after we have received the fame. III. Having duly reflcded on our own unworthinefs, and meditated upon the fufferings of Chrift, his infinite ^^ receiv- love to mankind therein, his propitiation for fins, i^'&^ ^edi- and our obligation to thankfulnefs, arifing from wmonnt thence, we (hould receive the holy facrament with '^^■^'• great reverence and devotion ; with particular attention of mind, accompanying him that adminifters throughout the whole oflice ; which is admirably framed and compofed to exprefs all thofe pious difpofitions and devout affedtions, which well-prepared minds ought to exercife upon fuch oc- cafions ; as our repentance in the confelfion and abfolution j our charity in relieving our poor brethren, in praying for all conditions of men, and in forgiving thofe that have offended us ; our humility in acknowledging our unworthinefs ; our refolutions of better obedience, in preienting ourftlves a rca- * See the firft Exhortation in the Co7?imu7iion Sct-a^tce, j- i" r :he CfiVivruniQU Servk: immediately b-f:jie th: Conf.ffioft. fonabic 152 The TFhote Duty of Man. fSund. 6. fonable, holy, and lively facrifice unto God. And at the time ofconfecration, when thou feed the bread broken^ feringsof and ths wine poured out, remember how Chrift ciirijt. fufFcred for us ; how his head was crowned with thorns, his back fcourged at a pillar, his hands nailed to the crofs, and the laft drop of his blood fpiit with a fpear, for our iins : look tvith an eye of faith on him, who is the facrifice- once offered for the fins of the whole world ; and beg of God the Father that he would accept of the fatisfadiouy 7nent wrought ^nd. pardou of all our fins, and be reconciled to thee by them. £^j. ^^^ merits of his beloved Son, who died for usw Confider what inexprefTible thanks are due from us, for alt that he has done to reconcile us to God. Think on thofe great agonies ot his foul which drew from him 7ief!^owingto that utmofl difcoufolate exclamation, My God, himfo^ my God, why hafl thou forfaken me \ and this tvill produce in thy foul a mofl hearty and fincere thankfgiving, and teach thee to admire the love of our Maker, who gave his only-begotten Son to redeem man- kind. Should not fuch love as this deter thee fron^ finning any rinore ? When you are about to receive, remember this facrament The benefits IS God's feal to the new covenant y in which we re- of the new ccive pardon of fins, i^race to refift temptations, covenant i - i i • , • r i i i • /- feaiedinthis and a title to the inheritance or eternal bhis ; yet facrajncnt. y^^Q^^ fiQ other Condition than that we do alfo re- folve to ppjform our part of the chriflian covenant promi- fed in baptifm 5 which refolution Can then be in no wife better cxprefled than by an hearty Amen to that excellent form, when the minifler gives thee the bread and wine, fay- ing, The body of our Loi~d, &c And fo conclude with tZJing^ praifes and tliankfgivings in the hymns and devo- give ynur ^j^j^g after the facrament is received. While others thanks. . . , ^ , are communicating, you may enlarge yourlelves up- on thefe fubjedts, always taking care that your private devo- tions give place to tliofe that are publick j and that you lay afide vouT ov/n prayers when the minifter calls on you to join with him in the publick form of prayer : all which are par- ticularly defcribed in that devout treatife, called the new Week's Sund. 6.] jBehaviour ^SttT receiving. 153 week's preparation ; bccaufe the young communicant is there furniflied with fuch dirtdtions for his devout behaviour, and beneficiiil joining with the minifter during the office of admi- niftration, as. I apprehend, are not to be met with ellewhere. IV. But left we iliould relapfe into fin, by furprile, through our infirmities, or from more provoking f.idls ; it After r^- eoncerns us to look about and revolve in our minds, '^""^".g:- how our condud fliould be dated, and our life iieered, after a worthy receiving of the holy facrament. So, on our iir^l re- treat from this heavenly banquet, we ftiould in our clofets pay God the tribute of fervent prayer and praife, that we may walk in the fame courfe all the days of our pr aye mud life. This will be fome guard and fecurity to us. ihaukjgiv- that we do not over-haftily drench and mire our- felves in worldly affairs. We ought to watch over our own hearts with great application, and fome anxiety ; left we (hould depart from our well-grounded re- to\IumT ^ fol'itions and deliberate vows ; becaufe this would ?^^J'/^if^ render our laft ftate worfe than the firft. If we fin wilfully, after we have received the knowledge of the truth, there remaineth a certain looking for of vengeance ^^^^^^^^ and fiery indig ation. So that God is exafpeiated. gsodrefoiu- our confciences raging, or laid wafte, and thofe par- ^'°"^' dons and graces, which have been vouchfafed to us, will rife up in judgment againft us, if we warp from our The danger duty. No lawful vow can ever be difpenfed with, offtnmng. becaufe God is a party, * and nothing ftiort of a divine reve- lation can be fufficient evidence that God will difcharge any man irom fuch a vow. Thus the frequent ufe of the holy facram»ent is the likelieft means to increale our veneration and refped: thereto. Meant for Becaufe, tho' familiarity with the beft of mtn may i"<:yeafmg be apt 10 diminifli that refpedl, which was paid to TJtliffa- them, by reafon of thofe frailties and impLrtedtions, "■^»*"'^' which are fometimes mixt \vith very great virtues, and which are only difcovered by a great intimacy with ihem ; yet the oftener we converfe with God in his holy ordinances, the more we fhall admire his divine 'perfedions, and the * See vov): in Sn?tdiiy(>. ScP. vitl. X more I 54 Tbc IVtole Duty of Man. [Sund. 6. ni' re we fjial] be difpofcd to conform ourfelves to his will ?.nd exaii^pie : becauie an objed of infinite pcrfed:ion in it- fcU, and of infinite goodnefs to us, will always raife our ad- miration, and heighten our efteem and refped:, the more we contemplate it ; it being the diicovery 6f fome imperfec- tion, where we thought there was none, that abates the va- Ije anJ reverence we had for any thing or perfon. Befidcs, frequent communion preserves a lively fenfe of Th" benefit ^'^''^S^^ " upon our minds, and invigorates our fouls of frequent with ffcfh ftrcngth and power to perform our obli- comimmion. g^tions. This ftrengthcns that intimate union that , ought to be inviolable betw'een Jefus and the members of the myftical body of Chrill:. This is the proper nourifhment of our fouls, without which we can no more maintain our fpiritual life, than we can our temporal without meat and drink. This raifes in us ftrong ardours of love and confoJation, fo that it becomes the greatefi: torment we can endure to of- fend God, and our gre-ateft delight to do his pleafure. This is the fovereign remedy againfl all temptations, by mortify- ing our paffions, and fpiritualifing our affedions : for hov/ can we love any fiiiful fatisfadion, which crucified the Lord of glory ; and fix our hearts upon pcriiliing objeds, when he only deferves the whole man, as he requires ? This ratifies and confrms to us the pardon of our fins, and repairs iliofe breaches which our follies have made within u?. This for- tifies our minds againfl all thofe sfilidions and calamities, which are often the lot of the righteous in this miferable world ; and adminifters to us fuch comfort and peace of con- fcicnce, as lurpafies all underfianding. Sunday VI. Part II. V. Wc now proceed to the third commandment, or the 1,0 S^*^^"? God the honour due unto his Name. The 7..vn-dueto highefi: reverence is due to the name of God, in our GoiT^name. thoughts, in our words, and in our adions. There- fore, when we mention the word of God, or any peifons or things which' have a relation to his worlhip or glory, with ir- reveience, it is, by jail interpretation, denying to honour God in liis name. And what the honouring of his name is, I ap- prehend, Sund. 6.] Of Blafphauy and Sivcdring. 155 prehend, will be beft undcrftood by a due confideratlon of thofe particulars, whereby it is difiior.o'jred : fur sinngainji the avoiding of thofe things will be the btil way to ''• honour his holy name. The y?r/? is Blasphemy, or fpeaking any evil tliin;^ of God; the hii^rheft degree of which is ciLrJing\\vpc\^ Biafphe- or thofe perfons or things tl.at have a pecuii.-r reia- ^"y- tion to God ; or indeed curling of any of God's creatures, which are all the works of his hands. And this may not be committed in thought, word, or deed, without the utmoft outrage and profanation : for this is what the Pfalmill reckons in the higheft degree of fins, where he diftingidlhes oftcndei s into three feveral ranks, Pf. i. i. The man that walketh in the counfel of the ungodly ; the man that flandeth in the way of linners ; and the man that fitteth in the feat of the fcornful ; that is, of thofe who not only neglc<5l, buta'fo/ri^' at religion, and make a mock^x that, which cfvdl things in the world is of the greateft importance. Thus Davi.l, fpeak- ing of God's enemies, brands thdr curfing inwardly; and curfing openly, or to the face, is the devil's fuggePiion agaihft Job. Thus St. Paul fiys, God's name may be blafphemed by our wicked adions : By breaking the law diflitmourcft thou God ? For the name of God is blafphem.ed an^iong the . Gentiles through you. And your fathers have blafphemed me, in that they committed a trefpafs againll me, faith the prophet Ezekiel. Secondly^ we dishonour God hy fwearmg falfely or mjl^ly ; becaufe an oath is an invocation of God, or an ap- sxuear.. peal to him to attefl what we fay to be true, whe- ^''S.- ther the name of God be or be not exprefsly mentioned : For in all thefe cafes a man does virtually call God to witnefs : and, in fo doing, he does by confequence invoke him as a judge and an avenger, if what he fvv'ears be not true. There is ir.deed a great ufe and even neceflity of oaths, in many catts ; ff7^^„ i^^^_ which is fo great, that human fociety can very liard- fi^i- ly, if at all, fubfift long without them. Government would many times be very infecure : and for the faithful difcharge of offices of great trufl, in which the welfare of the publick is nearly concerned, it is not pollible to find any fecuritv eq;ial X 2 tQ 156 "The Wkole Duty of Man. ["^und. 6. to that of an oath ; becaufe the obligation of that reaches to the moft fccret and hidden practices of men, ^nd takes i old of them, in many cafes, where the penalty of no human law can have any awe or force upon them : and efpeciallv it is the bell means of ending matters in debate. So mankind can never be fully fatistied, where their eflatcs or lives are con- cerned, without the evidence is alTured by an oath ; and it is well knoan, that Gol himJelf requires in a lawfulu^th thefe* three conditions, tn^th judgment, and rigbteoufne/s. H nee it is that the Church declares, That *'as we coptefs, that vain * and rafh fwearing is foj bidden Chrillisn men by our Lord * Jefus Chrift, and James his apoftle : So we judge, that * Chriftian religion doch not proliibit, but that a man nnay ' fwear when the magiflrate requireth, in a caufe of faith and * charity . fo it be done according to the prophet's teaching, * in juftice, jadgment, and truth/ In which ienit oaths are generally divided into njjertory and promijjory oaths. Jfertory And that is called an affcrtory oath, when a man 0at/is. affirms or denies upun oath a matter of f .d:, part or pr :: ■ nt ; whcn he fwears that a thing was, or is lo, or not fo. Promiifory And a promiflorv oath is a pron.ile contiimed by oaths. an oath, which always refp. (fts lomethiiiir future : which promife is called a vow, if it be made dir.6;!y and immediately to God ; but only an ^ ath, when made to man. I fay then, that In eveiy lawful oath there mufl: be truth : we muft take whenun. great caie, when we are upon our oaths, that x*.e lawful. fay nothing but what we know or believe to be truth ; f T there cannot be a greater provocation offered to almiahty God, who is the God of truth, than to bring him in for witnefs and voucher to a falfliood j befides, to do this de- flroys vhr: very end of taking oaths, which is to hring truth to light. Again, in every lawful oath, there mufl be judg- ment : we mufl not Iwear raflily and unadvifecily, but m cool and fober thoughts, having duly confidered how facred a thing an oa'h is. Moreover, we mufl- be fully fatisfied that the occafion is every way fit and defer ving of fo facred a feal. And finally, we mufl fwear in righteouf;;ef^, we mufl fet afidc all refpeds of relation or friendfliip, and all other grounds Sund. 6.] Of Perjury, ij grounds whatfoever of favour and afFf cSlion to anv party con- cerned; as alio the confiderations, o^ intereft or difadv. ntage that may happen to ourfelvcsj regarding only the juftice of thecaufe; whether it be that we give our oaths for the de^ fence of the innocent, or puniihmtnt of the guilty : and we muft take care that we fwear not in a wrong cafe, though it were our own, and we (hould reap never fo great a benefit in carrying our point. Hence, From thefe three necelTary conditions of fwcaring in truth, in jadgment, and in rightcoufnefs, we may y,^^^^^ obferve, that an catli is an adt of religious worfhip, tionofan a part of that glory which we are to give to God; "^^ * being an open acknowledgment of his juftice and truth; and that he is every- where prefent, and knows and fees all things, and will avenge himfelf upon the uugodly, particu- larly upon thofe who break this precept of his law. Where- fore it is not poflible for men to lay a more Hicred and folemn obligation upon their confciences, than by the religion of an oath, which is binding our fouls with a bond; becaufe he that Iweareth lays the ftrongeft obligations upon himfelf, and puts his foul in pawn for the truth of what he fwears to. So chat this obligation of an oath can nevei be violated, but at the utmoll peril of God's judgment and vengeance. And, VI. This will lead us to a true fenfe of thai difiionuur done to God by the fin of Perjury, which is a Qodirreatiy folnnn calling of God to witnefs the truth of ihA dijhorioured whick we either know to be falfe, or do not know ^y P^'^J'^^y- to t^e true, ^uch an oath implies a curfe upon ourfelves; and is a crime of fo high a nature, that no man can poffibly be guiliy of it, who has any lenfe at all of religion remaining upon his mind: for he who knowingly and deliberately calls God to witnefs a fal{hood, in order to deceive or wrong his neighbour, does openly difclaim the mercies of God, and challenges the Almighty to fhew him no favour. Therefore Obferve, when a man aficrts upon oath what he knows to be otherwife, or promifes what he does not in- „„ , . , , ^ • 11 . When perju. tend to perrorm, his oath becomes perjury. In like manner, when a man promifes upon oath to ry IS coni' initted. do J 58 The Whole Duty of Maiu [Sund. 6. do that which is unlawful for him to do, hecaufe this oath is contrary to a former obligation, it is perjury. Again, when a man is uncertain whether what he fwears to be true, his oath is perjury, in the ad, though not of the fame degree of guilt with the former ; becaufe it is not fo fully and diredly againft his confcience and knowledge. Men ought not to iwear at a venture, but to be certain cf the truth of w'hat they aflert upon oath. Coniequently, no man ought pofitive- ly to fwear to the truth of any thing, but what he himfelf hath learnt, or feen, or heard 5 which is the highefl affu- ranee men are capable of in this life. So alfo he ts guilty of perjury in the fime degree, who promifeth upon oath what he is not morally and reafonably certain he Oiall be able to do. Men are likcwile guilty of perjury, who anfwer equivo- cally and doubtfully, or with refervation of fomething in their minds, thinking thereby to falve the truth of what they fay; for oaths fliould be attended with calmnefs and fim- plicity: the ufe of oaths being to affi]re the perfons to whom they are made, they mufl: be taken in the fenfe of thofe that impofe them. So there can be no greater affront to God, than to ufe his name to deceive our neighbour. Nor can any thing more diredly overthrow the great end and ufe of oaths, which are for confirmation, and to put an end to flrife amongfl men ; becaufe equivocation and refervation leave the thing in debate in the farrve uncertainty it was before. Let not men, therefore, think by this device to fave themfelves harmkls from the guilt of fo great a fin • for they do really increale it, by adding to their iniquity the impudent folly of mocking God, and deceiving their own louls. Men are alfo guilty cf perjury after the aft, who having a real intention, %vhen they fwear, to perform their oath ; not for want of power (for, fo long as that continues, the obligation ceafeth) but want of a will, and due regard to the oath they have Iworn. Seeing therefore that deliberate perjury is ading diredly 'ihenniit i^g^^inft a man's knowledge, which is one of the ivnuianzer' greatcfl: aggravations of any crime; I mufl add, "^ ''* that it is equallv a fin again fl both tables, the high- efl Sand. 6.] Of Curftng and S'tsJearirig, ijd eft affront to God, and of the moft injurious confequence to our neighbour : by which the name of God is horribly abufed, his judgment contemned, and his vengeance infolent- \y held at defiance : by which alfo not only this or that par- ticular perfcn fuffers wrong, but human fociety is injured thereby; the foundations of public peace and jufticc, and the private fecurity (jf every man's life and fortune, are at once overthrown : and the beft and laft way that the wifdom of men could devife for the decifion of doubtful matters, is here- by defeated. Where it fhould be obferved, that, as there is no threatening added to any other commandment but to this and the fecond, it intimates to us, thatj next to idolatry and the worfhip of a falfe God, perjury is one of the greatefl af- fronts that can be offered to our Creator ; and may, without aggravation, be accounted one of thofe fins that Thepumjii. cry fo loud to heaven, and quicken the pace oimemofit. God's judgment upon the obftinate fmner, who will not hold him guiltlefs that taketh his name in vain. And alfo, VII. From hence we learn the great fin of that indecent as well as v^icked cuftom of rafh Sv/earing in common converfation. Of which fin the firft ^g- jwea^t"g^* gravation is, that they who are guilty of it are in "J'J^jf"' perpetual danger of the crime of perjury : For he who ufes himlelf to fwear frequently and habitually, will never attend carefally, that what he fwears to be i^^^^ ^^ true. Nay, it is too jufl an obfervation, that they perjury. who are accuftomed to this vice at all, are then apt to be moll guilty of it, when they are mofl provoked, and mcfl fufpicious that what they affirm is not credible. To call upon God perpetually as a witnefs to mean and trivial mat- ters is a manifefl: want of reverence, and of a jufl fenfe of God and religion. Cursing alfo is another part of the profanation of the name of God; for when men in common conver- fation ufe curfes and imprecations againfi their bre- ^ "^^■'"^S' thren or themlelves, as the Jews did, when they anfwered Pi- late, and faid, let his fChrifi'sl blood be upon* us and on oirr children, it is either with an intention and dtfire thr.t mif- chief may befal them; which is both malicious towards men, and 1 6o the Whole Duty of Man. [Sund. 6.- and alfo irrellgloufly thinking light of the ciirfe of God : or elfe it is wuhout any luch defire or intention; and then it is profanely fuppc^fing God to have no regard to their behaviour: thev fhould recoiled: that the vengeance of God will find them out, not only for the evil deeds they commit, but for the profane folly (fo frequent among us) of vt^ifhing that dam- nation to themfelves, which they otherways but too well de- ferve. They, who thus add to the guilt of their fins the < binding power of a c-«rfe, are doubly unpardonable; they con(ent to their punifhment, as they before c^nfented to their crime; and their damnation therefore is every way jufl. And thefe faults are the more inexcufable, becaufe there cannot here be pretended, as in molt other vices, any natu- Notempta- ^al temptation. There is no fenfual pleafure in iiontothtm. them, becaufe they are not found in the temper of the body: No man, I think, is born with a Iwearing or cur- fine; conflitutiiin, tho' it may be a man fhall be naturally prone to anger or luft. Beiides, there is as little profit as pleafure in them: for the common and trivial ufe of oaths and curfes makes them perfectly infignificant to their end, and is fo far from giving credit to a man's word, that it ra- ther weakens its credit: for common fwearing and curfing always argue in a man a perpetual diftrufl: of his own repu- tation, and is an acknowledgment that he thinks his bare word not worthy to be taken. Neither can they be faid to adorn and fill a man's difcourfe; for it highly offends and . giates upon all fober and conliderate perfons, who cannot be prefumed with any manner of eafe and patience to hear God fo affronted upon every flight account Moreover, It is a crime for which men can plead no excife. They who pretend to do it ignorantly, and not oblerv- tio7xciije ing and knowing what they do, are inexculable; ^ndmuflbe becaufe certainly, it is no extenuation of a fault, that a man hath got the habit of it f ) perfccft, that he commits it when he does not think thereof Neither is that anv jufl cxcufe, wherewith many deceive themfelves, wl:en they fwear by any other thing, and not by their Maker: For ihis very precaution fiiews, that they could as eafily, if they were careful, avoid the fin wholly, as attend to a parti- cular Siind. 6.] Of jnaking Vows. i6i cular circumftance in the manner of committing It. Which circumilance, neveitheiefs» does not all hinder it from amounting in reality to the very fame thing. For as, in com- mon fpeech, that ulual prayer, Heaven blels or rew ird a n^an^ is evidently of the very fame import, as if therein had been moreexprefly mentioned God, who dwelleth in heaven: fo fwearing by any creature does in truth amount to the fame thing as fwearing by the narhe ot God, whofe creature it is, and who alone indeed can finally be luppofcd to be appealed to for the truth of the thing afFirmed, and for the fincerity of the intention. A confideration which fhould make men op- pofe the beginning of this vice, left \i grow into a habit very hard to be overcome. Jt muft be a great charity that can find but a way to reconcile a commoti cultom of fwearing with a ferious belief of the chriftian religion. VIII. The name of Gv:d is alio profaned by carelefs and inconfiderate Vows: when the matter of tliem is either unjuft, impolTible, or unreafonable ; cr the thing avowed be unprofitable, and of no tendency to promote true relio;ion : or the manner of making the vow be rafli and irreligious. Therefore the beil and only good rule in this matter is, that among chiiftians there is no ufe, no benefit, no enc /;utagement given to any fuch thing as making any vows at all: For why fhould men needlefsly bring fnares upon their own fouls, or intangle themfelves in difiiculties, where there is no comm.and ? The vows mentioned in the Old Te- Ifament are all either parts of the Jewifh ceremonial law, which is now wholly abolidied; or elfe they fignify only general refolutions of ferving and obeying God, which can never too often or too feriouily be renewed ; as when Jacob Vowed, that the Lord il:iould be his God; that is, that he would dvvays continue fledfaft in the true religion. In the New Teftament tliere is (I think) no one inilance of any vow made by a Chriilian: the vow of Aquila, and that of the four perfons with vi'hcm St. Paul purified himfelf, be- ing both of them vows which had been made before their converfion to chriflianity. Baptifm indeed and the Lord's fupper are folemn vows of obedience towards God; but the matter of them is fuch as was our indifpenfahle duty before: Y and i62 The Whole Duty of Man, [Sund. 7. and fu^i falemn renewing our holy refolutions of doing what is of abfoJute neceffity to be done, is undoubtedly of great and perpetual ufe. But in other cafes, vows are at beft no- thing but needlefs fnares upon men ; and generally they are of fuperftitious and unwarrantable pradicc : For what is fit to be done may be done without laying upon ourfelves unne- celTary obligations ; and fuch obligations can be of no benefit,, but needlefsly to involve men in Inares and fcruples. So that the befl: diredion to be given to chriftians concerning this matter is never to intangle themfelves in any other obligations at all ; but only take care to keep thofe facred vows and re- folutions, which they folemnly enter into at baptifm and the fupper of the Lord. SUNDAY VII. oe I. Of the WoRSHi p due to God's name ; Jetting forth the fe 'veral parts 0/" Prayer. II. 0/publick prayer, in th church, in the fa?nily '^ and of our hth:{w\oi\r aher pub tick prayer. III. 0/ private prayer. IV. Of the necej/ary con- dition (?/" prayer. V. Of its only obje(ft ; as alfo of its power and cflicacy ; with anjwers to ohjeB'ions agaiufl this duty, VI. Of repentance, and the danger of delaying it j aad VII, (y fading, as a part of repentance, r^r.i !• ' B ^ H E next duty we owe to God is Wqr- jhip due to _J_ SH I P : a duty peculiar to God ?.lone j and ^'"^- is to be performed both by our fouls and bodies. At prefent therffore f fliall only direct you to the duty of worlhipping God \n prayer^ which is the part performed by Prayer, its the foul. The foul addrefles itlelf to God, and the parts. rnind raifes itfelf towards heaven, by Prayer ; which receives different names according to thofe various, fubjc^ts the mind is employed about in fuch addrtfles. When we bewail our particular fins with forrow, and fall purpofes of amendment, it is called cofeffion ; w]:ien we implore God's. mercy, and defire any favour from him, petition ; when tor the averting any evil, deprecation or fupplication ; when wc expr;fs a grateful fenfc of benefits received, thankfgiving ; when Sund. 7.] Of Prayer y dnd its Parts, ' 1 63 when wc beg any thing for others, it is ftyled intercejfwn ; when we acknowledge and adore the divine perfcdions, praife» So that in all thefe a<£ts wc have the great honour to be admitted into God's prefence, and to treat with him about thofe things which chiefly concern our own happinefs, or that of our neighbour. But, In the firjl place, let us compofe our fpirit?, and gather in our thoughts from the mazes of the world ; and then begin our prayers with folemnly addreffing ourfelves to that Lord God almighty with whom we have to do ; declaring, both by our inward compofure, and outward behaviour, our full belief of his prefciice, and an holy awe and reverence of his Majelly, and an intire reliance on the Lord Jefus Chriic alone, for acceptance of our imperfeve, charity, felf-denial, hurnility^ meeknefs, patience, contentment, and hope in God and Chrifl, but elpecially thc^fe gnice:> which we are moft in want of; and a hope of eternal life, prepared for fuch as love God and keep his commandments ; and that he will make us prudent .md difcreet, honeft and fincere, acfbive and dili£;;ent, refolute and courageous, pleafant and chearful, ^nd univer- fally confcientioiis in every event of providence, every condi- tion ot life, and in every relation whertin we ftand towards God or our neighbour ; that he will make us wiferand better every day than other ; and that he will pleafe to prepare us for an happy death, that we may at length enjoy the manfion^ pf eternal happinefs. And, The kingdom of God and his righteoufnefs being thus pe^ for our titioned or fought for, we may have the boldnels bodies. to beg that all other things, the neceffaries, the comforts, and iupports of this world, may be added unto us : that we may enjoy the good things of this life, as well as be prefer ved from the calamities to which we are conflantly lub- jed'. And let all our petitions conclude with this humblenefs of heart, Lord, thou hafl given us many and exceeding great and precious promifes, which arc all certain in Chrift : there- fore, be it now unto thy fervant according to thy word. The third part of pra\'er is {imprecation ; which is a praying tioit. cither of fin or punifliinan. • Wc Sund. 7.] Of Prayer, and its Parts. 165 We are to pray againfl the evil of fin, efpecially when w© are in moft danger of falling into it; and againll: the evil both of fpirituai and temporal punilli- ment ; with this caution, to be carneil in our prayers, that God would not be angry with us, nor withdraw ofpumjii- his grace, nor punidi us with eternal damnation.'"^"'- But in temporal afflidions we muft always pray witli refig- natioH to his divine will, according to the example of our bleffed Saviour ; who, when under the grcatefl afBidions, faid, Not;;2y will, but thine be done. h fourth part of prayer is intercejfion, or praying for others : therefore the apoftlc appoints us to make fuppli- cations for all faints, that all men may be laved "'^'Z^^''^''- by the knowledge of the truth , that he will convince and convert all atheiils, deifls, infidels, and all others, who are out of the way of truth, feoff at his word and ordinances, and difgrace chriftianity by their vice and immorality; that he will not forlake nor forget our nation in time of publick dan- ger and diftrefs ; that he will continue among us the gofpel in its purity, and the means of [race according to his own holy ordinance ; that he will continue our outward peace and tranquillity, liberty and plenty f that he will prolper our trade, and blefs the fruits of the earth for our ufe ; that he will proted and prefer ve all thofe to whum we bear any re- lation, as our king, all his royal familv, our parents, huf- banHs, wives, children, friends, bcnefadrors, {fff . that he will teach our lenators wifdom ; and give his fpirit ot wifdom, un- deriianding, andjuftice, to all that are employed in publick affairs, or are appointed to execute jaflice, or to iiilfrud; others in the knowledge and love of God, and of his Son Je- fus Chrifl : that he will blefs all lorts and conditions of men, whether young or old ; fetting out into the World, or in long poffefiion thereof; whether rich or poor ; thofe that are pro- iperous in this world, or fuch as are under afHidions ; thofe that hate, as well as thofe that love us. In the Iqjl place we mufl alfo gratefully cchiowledge his goodnefs towards us ; which acknowledgment,^^, though it can add nothing to his glory, he is pleafed thankigiv- tp accept of, and reckons himfelf glorified by it, *''^' if 1 66 The Whole Duty of Man. [Sund. 7. if it comes from an heart that is humbly fenfible of its own unworthinefs to receive any favour from him; and values the gifts, iind loves the giver of them all, Wc muft thank him for all his mercies both fpiritual and temporal to us and all mankind in general, f )r all hisgoodnels and loving-kindnefs to us and to all men ; and in particular for our creation, pre- fervation, and all the bleffings we have received at his hinds ; but above all, for his ineftimable love, in the redemption of the world by our I^ord Jefus Chrift, for the means of grace, and the hopes of glory in the world to come. JI. Having thus given you the feveral parts of prayer, the next thing to be c^'nfidered is, Where we ought to pray : and here it will be found our duty to pray both \x\publick and ofpubiick p^'^^'^^i^' Thofe prayers are moft acceptable to prayer un God, and moft necclTary for us, which are offered le ciwci. \^p^}yiiQ]^ ajjemblies ; becaufe they have thefe advan^ tagcs above private devotions, that God is moft honoured and glorified by iuch add relies : and a fenfe ot his majefty is maintained in the world, fomewhat fuitable to his moft excellent greatnefs and goodneis, when by outward figns and tokens we publifli and declare the inward regard and efteem we have for his divine attributes: becaufe private prayer is only piety confined within our breafts ; but publick prayer is piety exemplified and difplayed in our outward ac- tions : it is the beauty of holinefs made vifible ; our light fhines out before men, and in the eye of the world j it en- larges the intcrefts of godlineis, and keeps up a face and fenfe of religion among mankind. Our Saviour promifes his fpe- cial prefence to fuch affemblies, and hath appointed a parti- cular order of men to offer up our prayers in fuch places of worfliip. Befides, we may exped: greater fuccefs, when our petitions are made with the joint and unanimous confent of our fellow-chriftians, and when our devotions receive warmth and heat from the exemplary zeal of pious mini- fters. Whoever thinks juttly muft be fenfible, that private religion never did in fad fubfjft, but where fome publick profeffion of it was regularly kept up : he muft be fenfible, that, if publick wordiip were once difcontinaed, an univcrfal forgetfulncfs of that God would cnfje, v/hcm to remember is Sund. 7.] OfPiidlick and Pri'Oate Prayer, ib'J is the flrongefl fenfe and prefervative againft vice • and that the bulk of mankind would foon degenerate into mere fa- vagcs and barbarians, if there were not ftated days to call them off from the common bufinefs of life, to attend to what is the moil: important bufinefs of all, their falvation in the next. Thefe coofiderations fhould make all good chriflians frequently attend the publick worrtiip in the houfe of God. Therefore it is to, be wiflied, That they who have opportu- nities, and are not lawfully hindered, lliould endeavour fo to regulate their time, as to be able conftantly to attend on prayer at church ; for, as thofe who have leifure cannot better employ it, fo they muft have but little concern for the ho- nour and glory of God, who negkdl fuch opporti'nities of de- claring and pubhfhing hispraife before men In a word, pub- lick worfhip is the great inftrument of fccuring a {tx\{^ of God's providence and of a world to ccme ; and a fenfe of God's providence and a world to come is the great bafis of all fociai and private duties. One thing more I beg leave to- mention. Thoush vou ihould be a regular atten- „ , .0 -^ ^ Behaviour dant on the lervice or the church ; take care, that after pubUck your deportm.ent out of church be correfpondcnt -P''^>^''^- to your behaviour in it 5 otherwife, you wiii do religion more differvice, than if you were its open and avowed enemy. The next cbriftian duty is family prayer. Every mafter of a family is anfvv^ei*able to God for the welfare offa7:niy of thofe fouls that are under his care. Nor can I pmytr. well underftand how a fenle of religion can be maintained in a family without the exercife of daily devotion in it. Fami- lies are but little focieties ; as focietics are larger famJlies : and therefore religion, which is confefTcdly the beft bond and cement of union in flates and larger communities, is likewifc fo in little domeftick governments. It is therefore incum- bent upon thofe, who prefide over a family, to imprefs a fenle of religion upon thofe who are beneath them. By this mc-- thod we are beft able to confirm and edablifh children and fervants in the practice of their chriiiian obligations. If ever then you would have your children to be dutiful, and your fervants faithful : If ever you defire your fmail community here fhould jorri hereafter with th" great congregation of 'men 1 6 8 The Whole Duty of Man. f Sund. 7. men and angels in heaven ; be fure to cultivate the fpot of ground committed to your care; teach them to look up to God in every ftep of their condud: ; imprefs upon them, and keep alive in them, by repeated prayers, a manly, ferious, and devout frame of mind. From a neglcdt of doing this, it comes to pafs, that our youth, as foon as they launch out in- to the w^orld, fall an eafy defencelefs prey to thofe profeflbrs of iniquity, who go about feeking whom they may devour ; that they become profelytes, from the befl religion the world was ever bkffed with, to no religion at all ; and that thofe, who {hould be the flower of the nation, are too often the very dregs of it; This devotiori muft be alfo remembered at our meals : for we ought to beg the bleffing of God upon thofe good creatures provided for our \\{q ; fince it is by the word of God and prayer that they are fandtified to us. Natural religion itfelf teaches us thank- fully to acknowledge the benefit we receive ; and this par- ticular inftance ot it hath iufficient ground f'-om the example of Chrirt and his holy Apoftles, all the evangelills declaring that our Saviour blefled and gave thanks before meat ; the fame St. Luke relates of St. Paul ; and even St. Paul himfelf fpeaks of it, as the known practice of the church among chri- flians in his time. Ill But this perf(;rrnancc of publick prayer can by no Of private means excufe a man from the other duty oi private prayer. prayer, whicli is that praying to our Father in fe- cret, comnianded by our Saviour ; and to which in particular he has promifed a reward. And when a man does thus ap- proach to God in private, he ought to be more particular, ac- cording to his preffing neceffities, than it may be convenient for him to expre(s himfelf in publick. This duty God hath eftabliflied as a means, whereby we are to obtain whatever we want in relation to our fouls and bodies ; we are to afk before it fliall be given, we muft feek before we (hall find, we muft knock before it will be cpened unto us. The mind of man na- turally afFed:s independence : To check this temper, God has obliged us to afk for the afTiftance of his holy Spirit ; our being obliged to allc continually reminds us of (what we are very apt to forget) the dependence we have on him for our fpiritual Sund. 7.] Of Private Prayer, 169 fpiritual as well as natural abilities. Were, indeed, what wc receive a matter of ftridt debt, then we might fay, Who is the Lord, that we (hould pray lanto him ? But, as our enjoy- ments are the efFedts of his undeferved mercy, it becomes us to afk if we would receive What we could receive without petitioning for it, we (hould look upon as intirely our own acqaiiition, exclufively of our Maker. This feems to be the mofl obvious reafon, why God has annexed the promifes of his grace to the performance of this condition : that prayer might be a perpetual memorial of our reliance on him, call- ing us to fuch a ftate of humility, that, whenever we do well, we (hould in the words of the Pfalmift acknowledge : Not unto us, not unto us, O Lord; but unto thy. name be afcribed the glory. And whenever we do ill, we fliould in the words of Daniel confefs: To thee, O Lord, belongeth righteouf- nefs ; but unto us confulion of face : And he hath promKed the afliftance of his holy Spirit to help us in the performance of our prayers ; and hath appointed his Son to intercede by virtue of his merits for their admiffion. Therefore, it is abfolutely neceifary that we fhould live in the con of frequency Jlant exercife of prayer ; and in fo doing we cannot '>^ prayer. fail of attaining the end we aim at, our foui*s falvation. N ne can be virtuous that live without praying. Let people boaft never io much of the great effects of a good refolution, they muft at lafl confefs, that there is no getting fuch a victory over their lufts and corruptions, no living fuch a chriflian life as the Gofpel requires of us, without the pradice of ear- ned and ardent prayer to God, and a conflant attendance to reading and meditation, and other fuch-like devout exercifes. Though we have formed our purpofes, as we think, never fo itrongly, and doubt not but that we (hall be able to refift every temptation ; yet if we do not daily apply ourfelves to the throne of grace lor flrength and influence and fupport, there can be little hopes that we fhall make any great progrefs or advancement in chriftianity • but, on the contrary, it is much to be feared that fuch a negled will bring us infenfibly into a ftate of carelelsnefs and indiffcrency to th-Te matters, if net intirely to a worldly, fenfual, or vicious life. Z Where i7<5 The Whole Duty of Man, [Sund. 7. Where let it be remarked, our whole duty is made up but of three things ; that a man live foberly^ with re- tsnecejTity. ^^^^ ^^ himlelf; righteoitjly, with refped to. his neighbour ; and pmjly^ with refptd: to God. Suppofing now, that a man takes care of doing his duty to himfelf and his neighbour ; yet, if he makes no confcience of piety to- wards God, in what fenfe can this man be faid to have done his duty, or to Hve virtuoufly ? truly in no fenfe. Becaufc, as to one third part of his duty, he is a notorious offender. For though he be not unjuft, though he be not debauched ; yet, wanting piety towards God, he Is impious; and this will as certainly damn him, as either of the other fins. Therefore, either one of thefe two things muft be made appear, that is to fay, that there may be fuch virtue as will recommend us to God without piety ; or that there may be piety without ever praying to or worfhipping God : neither of which I be- lieve was ever imagined : or, it will follow, that where there is no praying, there is no virtue, and confequently no falvation for luch as negledt that duty. Devotion is as neceffary a means to preferve the union between the foul and God, in which our fpiritual life confifls, as meat and drink is to preferve the uni^ on between our fouls and bodies, by which our natural life is fupported. So we may every whit as reafonably expecSt to keep our bodies alive without the conftant and daily ufc of When to be eating and drinking, as we can expert to keep our »'M fouls alive to God, without the conftant and daily exercife of prayer. But as to the proper time in which this duty ought to be more particularly performed, that muft be regulated according to the leifure every one can find from the duty of his neceffary bufinefs or calling ; yet this duty muft never be negleded in morning and evening ; and we may all lift up our hearts to God in fome pious ejaculation in every work throughout the whole day. Such as make a confcience of faying their prayers fre- Theadvan- ^^ently and heartily, and continue fo to do, though tagei tf they be not good at the prefent, yet it is impofTiblc S>rayer. £^j. ^j^^^ ^^^^ tocontiuue in bad habits; they will at laft certainly get the vidory over all their lufts, and attain to the favour of God, and their own falvation. And the r benefits Sund. 7.] Of the Benefits of Prayer, 171 benefits and advantages that do accrue to us from it are in- numerable. It is the moll proper means to enno- ^^^^^^^ ble and refine, and fpiritualife our natures in the ncyff birth. If our daily cpnverfe with material objeds was not balanced by prayer, it would make us wholly fenfual, and flefti would deftroy the works of the fpirit ; the conftant ex- crcife of prayer is the beft method to get the maftery of our evil inclinations, and to overcome our vicious cuftoms : By this we prcferve a lively fenfe of our duty upon our minds, and are fortified agaiuft many temptations that con- The bemfiu tinually alTault our fouls and bodies : By this our of prayer, fouls are railed above this world, and fpiritual objeds are made familiar to us : By this our aflfedions are fand:ified, and we are fupported under the calamities and crofles of this life : And by this we arc led gradually to the perfedion of chriflian piety, and preferved in a flrid: union between God and our fouls ; in which confifts our fpiritual life. Every vice is checked, and every virtue kept alive by a fixed awakened * fenfe of the Deity, by a due regard for, and fear of him. In fine, without this we in vain pretend to difcharge thofe duties that are incumbent upon us as chriflians, or to profper in our temporal affairs ; which mufi: have God's blefiiiig to crown them with advantage to us. Prayer fecures the bleffing of God, both upon our perfons and upon our labours ; upon our bafket and {lore ; upon our families ; upon our employments ; and upon all that we do, have, or defire : it turns all the adions of our natural or civil life, however indifferent they be, into adions of religious worfhip. By that every thing that we have, or comes to us, is made a blefiing from God, which without it, perhaps, might have been an afl^idlion and crofs. Ic is true, God will grant us what is fit ; but then it is as true, that it is not fit he fliould proflitute his favours upon thofe, who will rot pray for them with an humble fenfe of their dependence, and receive them with a grateful fenfe of his goodnefs. Prayer is that by which every thing and every adion is fandified to believers. This duty requires no labour j the feeblefl and mofl; di- fpirited body that can but lift up an heart to heaven, and dircd wifties thither, doth it as effedually as Z 2 the 172 ^he Whole Duty of Man. [Sund. 7. the mofl vigorous. This duty doth not go againft the grain of any natural inclination ; nor put the body to any pain or inconveniency. This duty puts us to no charge or expence in the world, f^ve that of our thoughts, which are hereby fixed on things in heaven. This duty in no wife confumes our time, for we may attend this work, when we are doing the bufinels of our caliing. So that there is no objection againft it ; it is one of the mofl eafy, natural, and inoffcnfive duties that God injoins his creatures. Befides, it is the mod pleafant and delightful exercife of all Pieafani- the pleafures of the foul. We may talk of pleafures ^^^f^- and enjoyments ; but no man ever truly found them, till he became acquainted with God, and was made fenfible of his love, and partaker of his fpiiitual fav; urs, and lived in an intire friendfhip and communion with him ; which is chiefly, if not only, both expreffed and maintained by prayer and other exercifesof a devout and fpiiitual life. There can be therefore no better reafon afTigned for the great cfu7jeeml neglect of this duty, than either a luflful heart, ingother. yy^jch confincs its defires and hopes within the nar- row bounds of carnal pleafures, and the drofs of a peridiable world ; or a want of pradlifing it, or ufing there- of: for there are many things which feem uneafy at the firfl trial, which upon cuftom become delightful. Sunday VII. Part II. IV. Let our prayers be ever fo frequent and fervent, they ^, muft be rightly qualified : and thefe reqiiifttes or con- fites of atnons of prayer are eitrier fucn as concern the mat- prnyer. j-gj- ^f qjjj. prayers, or the things we are to pray for j or fuch as concern the manner of our prayers, or the quali- fications with which ihey are to be attended. And, Firjl^ The things, which we afk, mufl be fuch as are lawful and agreeable to the will of God. Now, whatfo- ihinguH- ever is not juft is not agreeable to the will of God, lawful. . anj confequently ought not to be prayed for ; as for example, to pray for revenge upon our enemies, to defire God to profper us in our wicked courfes, and the like, is not lawful Again, things may be very juft in thcmfelves, but yet Sund 7-1 Of the Condi tiens of Prayer. 173 yet it will be very unjuft in us to afk them ; namely, when we afk good things, but to evil purpofes, then we afk and re- ceive not, becaufe we afk amifs : and why fo ? we afk, that we may confume them upon our lufls. Again, the matter of our prayers may be lawful in itfelf, and we may afk with ho- nefl and innocent defigns, and yet the tilings we aik may not be according to God's will ; becaufe God perhaps fees they are no* convenient for us, or he fees that fme other things will better fait our circumflances of body or foul : This is the cafe of all ihofe worldly bleffings, commonly fo called. Secondlf, We mufl afk \n faith. This is a condition ordered by our Saviour to his Apoftles ; All things (laith he) -pg ^^,^.,^ whatfoever ye fhall afk in prayer, believing, ye/«'^^- fliall receive : which implies no more than the praying with a hearty belief, both that God is able to grant the requefls I put up to him, and that, for the fake of Jefus Chrift, he will do it, fuppofing that it will be for his glory and my good : and alfo luppofing that I perform all the conditions that arc required on my part towards the obtaining thereof: fo that to pray in faith is to pray to God with a full purpofc of heart (let what will comej to believe and to live like a chriilian, not to ufe any indire6l means, or to depart from the fincerity of my chriftian profeffion, for the gainiiig even of the whole world. Thefe conditions mufl be accompanied with con- flancy and perfeverance. Thirdly^ Our prayers fhould be always offered up In an humble acknowledgment of our own unworthinefs. withhumi- For the proud, and thofe that are fall of them- ^'^v- felves, are the moft unfit for prayer, and the moft offenfivc to God. When they make addreffes to him in any manner, he refifteth them, he beholdeth them afar off, as the fcrip- turc expreffeth it, with an eye of fcorn : but he giveth grace to the humble ; nor will he defpife the broken and the con- trite heart. We may put up our requefts for any lawful thing, but then it mufl conftantly be with this condition, if God fees it fit for us, and it be agreeable to the will of his di- vine Majefly. Though we may peremptorily afk all fpiritual bleffings in particular, and be affured, if the other requifites of our prayer do concur, we fl^all obtain them : And, at all times, 174 The Whole Duty of Man, [Sund. 7. times, our great care (hould be to endeavour to difpniTefs all Withatten- Wandering thoughts at the time of devotion j for tion. this is drawing near to God with our lips, when our hearts are far from him ; p.nd they that 'thus flight and delpife the dreadful majefty of God they come before, will more likely bring a curie than a bleffing upon themfclves. But if this cannot be perfe(ftly done, let not a few interruptions damp a truly devout prayer j for, confidering the frame and, conftitution of our natures, and the clofe connection between foul and body, when we are at our prayers, our thoughts may be diverted, and our intentions interrupted by the im- preflions of ftudy or bufinefs of this world. This I thought neceflfary to obferve, becaufe fome weak men of a fanguine Complexion are apt to be elated upon the account of thofe fhort-lived raptures and tranfient gleams of joy, which they feel within themfelves ; and others of a phlegmatic conflitu- tion to defpond, becaufe they cannot work themfelves up to fuch a degree of fervour. Whereas nothing is more preca- rious and uncertain than that afFedion, which depends upon the ferment of the blood : It naturally ceafes, as foon as the fpirits flag, and are exhaufl:ed. Men of this make fome times draw near to God with great fervency ; and at other times are quite efl:ranged from him, A fteady, regular, con- fillent piety is more acceptable to that Being, with whom there is no variablenefs, neither fliadow of change, than all the paflionate fallies, and fliort intermitting fits, of an unequal devotion. Therefore, all we can do is to watch and ftrive Watchful- againfl: thefe diftradtions, to bewail this weaknefs, "C/'i- and to compofe our thoughts to all that ferioulnefs our temper and circumfl;ances will permit j to recall our minds as foon as we perceive they run out upon other objed:s, and immediately to throw away all fuch thoughts as are fo- reign to Our devotions, and to beg God's pardon and afliifl:- Diflraaions ^"^^ » remembering always, that what makes thefe when cri. diilra6tions criminal is when we willingly entertain ^wna . i}ie:m, and indulge ourfelves in thinking upon other objeds without refliraint ; when we keep our unreafonable paflions under no government, and take no care to compole ourfelves Sund. 7«] Of the Cotiditions of Prayer, 17 j ourfelves into a ferirus temper, by confidering in whofc aw- ful prelerice we appear, when at our devotions. Fourthly, Our hearts muft be poflefled with a deep fenfe of God's majefiy^ which is infinite and incomprehen- Hble : let it be deeply imprefled upon our minds, 9f God's that wc pray to no lefs a perfon than the fovereign ^^^J'^fly- Lord of heaven and earth, that was from cverlafting, and is to everlafting, world without end. And then we ought more particularly, in order to the praying as we fliould do, to get our hearts pofielled with a fenfe of his goodnejs. Andgood- This is that, which, above all other things, will **'P' put life and vigour into our prayers, will both ilir us up to this duty, and fupport us in the performance thereof. He that Cometh to God muft believe that he is, and that he is the rewarder of them that diligently feek him. Fifthly^ We muft endeavour to get our minds ferioufly affedled with a fenfe of our manifold wants : for otherwife it is impoffible we fhould heartily pray for ofmr redrels and fupply ; therefore if we defire to bring ^^"'•^• ourfelves to a praying temper, we muft often take an account of the ftate of our fouls, and examine what neceffities we have to be fupplied, what ftns to be pardoned, what evil afFedtions to be mortified, what virtues and graces of the Holy Spirit to be attained for our ftrength and fupport. Sixthly^ All thefe conditions n^iuft be accompanied with great Jerijour and confiancy j that is, we muft, in the moft hearty, ferious, and affedionate manner, put up our requefts to God for his aid 5 and like wife, in fo doing, we muft perfevere to the end. Seventhly^ It is alfo required of us, for the preparing and difpofing us for the putting up of our prayers as we ftiould do, that we purify our hearts from all '* ^"^'^^'' actual afFe(5t:ion to (in ; that we come not to God wich any of our wickednefs about us, but that we do put them away from us, at leaft in purpofe and defire. The neceffity of this requifite is fo great, that there is no praying where it is want- ing. For, if I incline unto wickednefs with my heart, the Lord will not hear me. We know that God heareth not fin- ners^ but if any man be a doer of his will, he will hear him. Therciore, 176 The Whole Duty of Man, [Sund. 7. Therefore, till we can ferioufly refolve to quit our evil courfes, to forfake every knov^rn, wilful, open lin that we are con- fcioas to ourfelves we live in, let us not think oarfclves pre- pared and qualified to put up our prayers to God, who will not be mocked. Lajlly^ To all which requifites we muft alfo add that wor^ Of bodily Jhip of the bod'f, which is particularly exhorted by worjhip. the royal Pfalmift, where he fays, O Cf)me, let us , wordiip and fall down and kneel before the Lord our maker j ■which neceffarily implies, that the juft and devout meaning of our fouls (liould be expreffed by fuitable, humble, and re- verent geftures of the body, in our approaches or prayers to God. And therefore the apoftle, knowing that this alfo is a tribute due from the body of a man to the Creator, commands ua to glorify God in our body and in our fpirit, which arc God's, I Cor. vi. 20. V. By this account we have given of prayer, it appears, not only that it is a duty that we owe to God, but that //;* only ob' it is E duty we owe to him alone, and that no be- jeii of our jj^g jj^ jj^g world befidcs himlelf hath a right to be prayed unto. IJecaufe, if prayer be one of the principal inftances of that honour, and an expreflion of that dependence, that we owe to the Creator and Governor of the world ; then certainly to be prayed unto is, and for ever will be, one of the rights and prerogatives of his Sovereign Ma- jefty, never to be given to any thing created. Conlequently, to invoke, or pray to any creature in a religious way, though it be the higheil: creature in heaven, whether angel or iaint, not excepting the bleffed Virgin herfelf, muft needs be an affront done to God, as giving that honour to one of his crea- tures, that is only proper to the Creator. For all idolatry na- turally leads to other immoralities j and when men like not to retain God in their knowledge, they are very apt to be given over to a reprobate mind. Bcfides, will-worihip, of what kind foever, evidently derogates from the honour of God ; diftrad:ing men's devotions j dividing that aff dion and reliance of mind, which ought to be placed upon God alone j and always leading to fuperftiiious equivalents in the ilead of true virtue, which alone can render men acceptable in Blind. 7.] The Ponver ajid Efficacy of Prayer. 177^ in the eyes of the all- feting Judge. Should any one pretend- 10 fay that finful men cannot of themftlvt s acceptably ap-f prodch ihe fupre-ne throne of God ; we have, by divine ap- pointment, a fiifficient mediator and advocate with the Fa- ther, Jeias Chriil: the righteous : who fitteth continually on the right-hand of Gud, as our great high-prieft and intrcel- for, to mediate for us, and to offer up our pravcrs unto the Father. Through him we have accefs unto the Futher. And our Lord's own direction is : Whatloevcr ye {hall afk of the Father in my name, he will give it you. Prayer the cfore is to be diredted to God alone through Chrift alone. And as praying to falfe Gods derogates from the honour of the c e true God j fo praying by or through' the interceflion of falfe and fi(5tit!ous mediators, derogates in like manner from the honour of Chrift, the only true mediator. For as there is but one God, fo there is alfo but one mediator between God and man, even the man Chriil Jcfus^ As an encouragement for us to pray, David fays, The Lord is nigh unto all them that call upon him in truth : j-j^g p^^^^. gy- he will fulfil the de fires of thofe that fear him : efficacy '*''^- the eyes of the Lord are over the righteous, and his ears are open to their prayers. And our Saviour faith to his apoflics, Whatfoever ye tball afk in my nair.e, that will I do : and again he repeats it, if ye {hall afk any thing in my name, I will do it. Yet, if it fhould be thought that this promiife v/as made to the apoftles only, and doth net concern us, let uS hear what St. John writes to us : Brethren, if our hearts condemn us not, then have we confidence towards God ;. and whatfoever we afk we receive of him : Afk, faith he, and it fhall be given you j feck and ye fliall find, knock and it fliall be opened unto you ; for every one that afketh re- ceiveth, and he that feeketh findeth, and to him that kncck- eth it mall be opened -, than which pron-sifc nothing can be more gracious, nothing more comfortabL : which i^ flill inforcsd rriofl pathetically, in the following verfe : What man is there among you, whom if liis luri afk bread, wilJ he give him a ftone ? Or if he vtfk a liili, will he give him a ferpent ? If ye then being evil know how to give good gif.s A ^ unto* 178 T/v Whole Duty of Man. [Sund. 7. unto your children 5 how much more will your heavenly Fa- ther give good things unto them that afk him ? Bcfides, xht holy fcriptures not only contain many promises and afTuran^ ces that God will hear our prayers, but afford us many in- ilances of his making good thofe promifes at all times, and to all perfons, and that in a mofl wonderful manner. For by prayer Mofes quenched the devouring fire. By prayer Elias brought down fire from heaven. By prayer Elifha reflored the dead to life. By prayer HeZekiah flew an hundred and eighty-five thoufand of the AfTyrians in one night. By prayer David flopped the avenging angel, when his hand was lifted up to deflroy Jerufalem. And by prayer Jonah was delivered out of the fifh's belly. Yet, Notwithftanding this ufefulnefs, advantage, and neceflity ^f n, of prayer • nay, though God has declared abfolute- againji ijy that wc fhall not have the good things we prayer. • fl^nd in need of, except we pray for them ; there have been, and doubtlefs are flill, fome emiffaries of the de- vil, who pretend to argue againfl the duty and efficacy of prayer ; founding their fophiftry upon the unchangeable de- ^, , ^ ^ crees of God ; and, devil-like, quote fcripture to lupport their own impiety. Is it not written, fay they, that with God there is no variablenels nor jhadow of Anpiver I ^^^^^^g ^ This is a mere fallacy. God's hearkening to, or being moved by, the prayers we put up to him, doth not in the leafl clafh with his unchangeable de- crees. We grant, when God is pleafed to give us thofe things which without our prayers he would not liave d©ne, there is a change in him or us : but not in God ; for God refolved, that if we humbly and heartily beg fuch or fuch things at his hands, we fhould have them ; but if not, we fhould go with- out what we want. Therefore, when upon our prayers we obtain that grace, or that bleffing, which we had not before, it is not he that is changed, but we. We, by performing the conditions he required of us, looking with another afped to him, do intitle ourfclvcs to quite different treatment from him, than we could claim before we were changed from our wicked courfe ofhfe, by making ourfdves capable of receiv- ii^g thofe benefits, which before we were not capable of. When Sund. 70 Of Repentance, 179 When this objedion has failed, then they reft upon God's infinite and effential sroodnefs. We grant that the goodnefs of God is infinite, and that he governs the world in the beft way that is poffible, and confequently he always will do that which is beft, let us behave ourfelves never fo badly. Yet doih it from hence follow, that we ftiall have all fach things as we ftand in need of, without praying for them ? No. Becaufe the fame God, that will do always what is abfolutely beft for his creatures, knows that it is beft for them, that in order to the partaking of his benefits, they (hould pray for them ; if they do not, why then he knows it is beft that they ftiould be deni-d fuch things. Whence the neceffity of God's adting for the beft doth not in the leaft deftroy the neceffity of prayer in order to our obtaining what we ftand in need of. God will do al- ways that which is beft : but we are miftaken if we think it for the beft, that we ftiould have our ncceffities fupplied with- out the ufe of prayer j becaufe it is the means appointed by God to obtain it. VI. To prayer it is neceftary to fubjoin the duty of Re^ pentance: a duty which the apoftle St. Paul particularly teftifics to be due to God ; becaufe, all ^^^^^*^"'^'' fin being forbidden of God, we never tranfgrefs his com- mands, whether in regard to our neighbour or ourfelves, but we incur his^difpleafure ; and muft dread his juftice, except we repent. >^herefore, fays the church, * Th e grant of re- * pentance is not to be denied to fuch as fall into fin after * baptifm. After we have received the Holy Ghoft, we may * depart from grace given, and fall into ftn, and by the grace * of God (we may) rife again, and amend our lives. And ^ therefore they are to be condemned, which fay, they can * no more fin as long as they live here, or deny the place of * forgivenefs to fuch as truly repent.' This repentance is an intire change of heart and mind, which produces the like change in our lives and converfations ; fofromfin'to that to repent of our fins is to be convinced that ^°'^' we have done amifs : whence follows hearty forrow for hav- ing fooUfhly negleded the moft important concern of our A a s^ lives, j8o The WJjole Dut^ of Man, [Sund. 7. lives, and done what in us lies to make ourfelves everlafiingly miferable ; that we have been ungrateful to our mighty be- nefactor, and unfaithful to our beft friend; that we have affronted Heaven with thofe very blefUngs we have received from rhence ; and that we have defpifed the riches of God's gooLinefs, and forbearance, and long-fuffering, which fhould have led us to a thorough change of our life and converfa- tion. And this lorrow for our fins muft be expr^ffed, by- humbly conteffing them to almi hty God, with fhame and confufion of fjce, by an utter abhorrence and deteftation of them, by being heartily troubled for what we have done amifs, and refolvini; not to do the like any more : and by tellifying the reality of our inward forrow, by all thofe ways that we find naturally occur in other cafes that afflidt us ; ag in fafting, wcepine, mourning, and praying; it being very fit, that as the fori and body have been partakers in the fame fins, fo they fhouid join together in the fame humiliation and firm refolution uf amendment. But All forrow for fin, and all purpofes of amendment for thiC Whence a ^'"^^ ^^ come, are not in all calcs fufficient to be ^rifeth. properly called repentance, or an hearty contrition^ becaufe, if ihis lorrow and purpofe of amendment arife not from a pure love of God, and deep ienfe of our own foul in- gratitude in ffending fo good and gracious a being, but only frou) a dread of his juftice, and fear of being punifhed for iraifgreffions ; pur repentance and g(iod piiJ)^ofes, though they carry with theirj the appearance of never f o much truth and reality, ought juftly to be fufpeded as infufHcient. Which duty therefore dots not only from hence appear to be necef-r fary, but it is ftrongly inforced, even with the force of a com- mand, when our Saviour declares, that, Except ye repent, ye fhall ;di likewife perilh, Luke xiii. v. The bed method to make fuch a refolution of amend- Whenefec- "^^"^ cffeBual IS IQ extend it to all ihe particulars tuai of cur liuty, obliging ourfelves to have a rcfped: to all God's commands, and to avoid every thing his law coneieinns. Thus true repentance muft be pire^ conjlanty ^\\ tinual diftradlions and afflidions, which are the necefifary efFedls of thofe difeafes, which commonly bring us to the grave ? VII. To 'this duty of repentance we commonly find the duty of Fasting joined in fcripture ; and wei "^' therefore fhall a6t mofl prudently and fafely to con- form to that rule. Faflingj in a fi;ridt fcnfe, implies a total abflinence from all meat and drink the whole day, from morning to evening j and then to refrefh ourfelves fparingly as to the quantity, and not delicately as to the quality^ of the nourifhment. But, in a large fenfe, failing implies an abfti- nence from fome kind of food, efpccially from flefh and wine, or a deferring eating beyond the ufual hours, as the primi- tive Chriftians did on their let days till three in the afternoon, to which hours in thofe days their publick afl'emblics conti- nued. By this mortification iomtf elf -denial is defigned to our . bodily appetites ; for no abftinence can partake of A revenge ^ ^^ r c n- i Lrv- vpon our- the nature or raiting, except there be lometning in feivei. jj. ^i^^j. affli(5^s us ; and nature feems to fuggefl it as a proper means to exprefs forrow and grief, and as a fit me- thod to difpofe our minds towards the confideration of any thing that is ferious : And therefore all nations from ancient -timts have ufed failing as a part of repentance, and as a means to turn away God's anger ; as it is plain in the cafe of the Ni- nevites, which was a noticjn common to them with the refi of mankind. And altho' our Saviour hath left no pofitive pre- cept about fafting, yet he joins it with almfglving and prayer, which are unqueflionable duties ; and the diredions he gave in his admirable fermon upon the mount, concerning the performance of it, fufficiently fuppofe the necefiity of the duty. Sun(i.7'.j-: (if Pg/iing and Fajis. 1^5 dytyi which, if governed by fuch rules as our Saviour there lays down, will be -^eepted by God, and open.ly rewarded by him, wheit he judges os according to our works. Therefore the ancient chriftians were very ex^dl both in their weekly and yearly fafls : their weekly fafts were kept on JVednefddp ^nd Friddyi ; becaufe on the one our ^^ ^^/^^^ Lord was betrayed, and on the other crucified for ^^''"'^ "*- our fins. But no fall may bfc accounted religious, theanJent but fuch as is (ludertaken to retrain the Icofer ap- ^^"'1^'^'^^' petites of the f!e.{h, and to keep the body under fubjedion ; to give the mind liberty arid ability to confider and pp^^^^ ^^. refle6t while it is atftuallv engaged in divine fervice, cepfabie t» or preparing for fome loiemn part of it j to humble yfl^/;/^,7,(,« ourfelves before God uftder a due fenfe of our fins,/"^^'^^- and the miiery to which they expofe u$ ; to turn away his anger, and to fupplicate for his mercy and favour; to ex- prefs revenge againfl ourfelves, for the abufe of thofe good thirtgs God ailoweth us to enjoy, and of which we have made ourfelves unworthy by finful exceffes ; when it is ufcd as a piece of felf-denial, in order the better to command our fleflily appetites, and as a means to raife in our minds a. due valuation of the happinefs of the other world, when we de- fpile the enjoyments of this ; and above all^ to make it ac- ceptable to God, it (liould be accompanied with fervent pray- er, and a charitable relief of the poor, whofe miferies we may the better guefsat, when We are bearing fome of the incon- veniencies of hunger ; always taking care to avoid all pre- fumption, never to fall under a fuppoliuoni that we merit thereby, nor in fuch an extreme manner, as may prejudice our health, and indifpole us for the fervice of God. For the church aflbres us that * Vduntary works befides, over and * above God's commandments, which arc called y:,^'^,'^^^^^^. * Works of Jupererogation\ cannot be taught without ^(0?' are fn:^ ' arrogancy and impiety. For by them men do de- ' ' clare that they do not only render unto God as much as * they are bound to do, but that they do r72ore for his fake, * than of bounden duty is required : whereas Chnlt faith * plainly, when ye have done all that are commanded to you, * fay, IFe are unprofitable jervants." B b T^iE 386 1h^ Whole Duty of Man. [Sund. 8. t I I ii • • I I ill - ■ II I II ■ ■ I |-« I I <■! The Second Part OF THE NEW Whole Duty of Man : CONTAINING Our Duty towards our Neighbour. SUNDAY VIII. I. Of the duties to our Neighbour j viz. of the duty of the fubjedts to their prince. II. 0/ the prince to the fubjeds. III. Of the duty to r/i;/7magiftrates j and of their duty both to their Sovereign arid to the people. IV. Of the duty to paftors, and their Jupenor education ; of the king's jupremacy, &c.V. Of the J«(>'' and in purfuance of thofe precepts which our Saviour and St, Paul have left us for that purpofe. So we mufl alfo abef ebedtence, ^^^ fpiritual governors, not only in whatfoever they out of fcripture declare to us to be God's commands, either • by publick preaching, or by private exhortations ; becaufe- they are the meiiengers of the Lord of hofts, fo long as tl:keii'' doctrines are agreeable to the word of Qod -, but likewife m fubmitting to that difcipline they (liall infliift, either to re~ cover us from a ftate of folly, or to prefefve us from falling, into fuch a ftate ; from a pure fenfe of that right they hav6 to command, intruded to them by our Saviour Jeiiis Chrift^ and of that great penalty we are liable to by our contempt : for he that defpifeth them, defpifeth him that font them. We are accordingly charged to obey them that have the rule over us, and to fubmit ourfelves ; becaufe they tvatch for our fouls, as they that muft give an account. And tho' Prayers for ^^ "^^y be wc are deprived of other opportunities them. of doing them any fubftantial fervice ; yet it is in the po^er of the meaneil of us all \.opray for, or to addrefs Heaven in their behalf, that they may be defended from thq malice and ill-will of bad men j that they may have the countenance and prottdion of the great ai.d powerful ; that their zealous labours in God's vineyard ma^ be attended with fuccefs i and that they may turn many to righteoufnefs, ac- cording to the gofpel of Chrift. From whence we learn that it is no diminution to great-- nefs of birth, or any perional excellency, to be de- koodiilo' voted to the miniftration of God's holy word and nourabie. facramcnts. We fpeak here particularly of the chriftian prieflhood ; whofe priells are called the minifters of Chrift, ftewards of the myfleriesof God, to whom he hath committed the word of reconciliation, the glory of Chrift , ambalTadors for Chrifl:, in Chrift's {lead, co-workers with • * See Sund. a. Sc^. n. him. Surid. S,] The People's Duty to their Paftors, i9 J him, angels of the churches. Becaufe they a6t by commifTiort from him, they are his officers and immediate attendants, and in a particular manner the fervants of his houfc. They are employed in his particular bufinefs, impowered and au- thorifed to negotiate-and tranfad for God, in all the outward admin iflrations of the covenant of grace, or of reconciliation^ between God and man, by commiffion from Jefus Chrift. Thus under the gofpel they are inflituted to difpenfe fpi- rkual food for the nouri{hmenc of Chriftians, toiy/^yo^, feed them with God*s holy word and facraments, dafned, to fpeak the hidden wifdom which God ordained before the world ; which is committed to their earej to be prefervcd in- tire from being maimed or perverted, as the facraments are to be rightly and duly adminiltered to his people. For which end and purpofe they were ordained by Chrift himfelf, the great Shepherd and iJifhop of our fouls, who glorified not himfelf to be an high-prieft ; but had his commiffion from God the Father, and after his refurredion invefied his apo- jdles with the fame commiffion his Father had given hint before ; which evidently contains an authority of ordaining others, and a power of transferring that commiffion from others, (o long as the world endures. Therefore^ without his exprefs commiffion, no man ought to take upon himfelf, or eommunieate to others, a power .to fign and feal covenants in the name of Chrift. The apoftles and their fucceflbrs exercifed this commif- fion in all places, and even in oppofttion to the rulers that then were ; fo that the church fubfiftcd J^^rld^f' as a diftind fociety from the ftate till the fourth themwho century. W hence we inter, a man may have ex- ceeding good parts, and a great talent in fpsaking; he may have likewife attained eoniitlerable fkill in the fcnptures and Other forts of learning, and have all the other qualifications which are needful to make him a very ufeful minifterof the church : But ftill this alone, without a lawtul call, doth not impower him to take that office upon him. If a man do not come in this way, he is not a lawful fliephcrd, but ah intru- der into Chrift's flock, whatever natural or acquired, abilities he may have to fit him for the employment. And great pu- C c iytr ly y ■ T/je mole Duty of Man. \ [Sund. 8. rity of iit'e is required of thofe that are invefled with fuch an honourable character, whereby they may in fome meafure be quaUfied to adniinirter in holy things, and by their example guide thole they inftrudl by th'^ir do(5trine, which is of Chrifl ; and it is an argument of a prophane temper to con- temn thofe who are commiffioned by God himfelf to that la- cred office. For though they may be inferior to ethers in fome hu-. Are ejffigned ^'^■^^ accomplilhments ; yet God hath promifed by God. particularly to affift them in the faithful dil'charge of their holy office, and has blcfled them with many perfo- nal qualifications to challenge our efteem and refped:. For, as long as piety and virtue, learning and knowledge, have any credit and reputation in the world, and men are con- cerned that others (hould be formed to the fame valuable principles, thst their minds fliould be cultivated, and their manners regulated ; fo long the clergy will have a good tide to the honour and efteem of all thofe that are truly wife and -Offupei-ior gf^od. Did wc only confider the method of their education, very education, we (hall find it would give them great advantages for their improvement in all forts of necef- lary and polite learning, and raife them above the level of thofe with whom they are equal in other circumftanccs j and, the fuhjed: of their conflant ftudies being matter of piety and religion, it is reafonable to fuppofe they live under more live- ly and ftronger impreffions of the other world than the reft of mankind ; and experience fufficiently convinces us how much the nobility and gentry of this kingdom are beholden to their care for thole impreffions of piety and knowledge which are ftamped upon their education, and difrufed into ^. . , their families. For, even in the moft ionorant ages, Their great -n/i i ii fervice to what learning nounfl^ed, it was in their body, and men. |^y ^j^^jj, ^^^^ ^^^ couveyed down to us. They have been in the moft difTolute times the greateft examples of piety, and we have yet remaining many eminent monu- ments of their magnificent as well as ufeful charities. And thould it happen that the minifters of God may not jjujiuoibe ^^ fuitably to the dignity of their charader, yet contemned. vv£ m.uft not ccntemn them ; for their charadcr fhouLd Sund. 8.] The People's Duty to their Tajlors. 195 (hould certainly defend them from contempt, and the relation they have to God fliould fecure them from ill treatment : in order to which it is neceiTary to confider, that as there is an inherent holinefs, whereby men's adions and affedlions are in fome meafare conformable to the laws of God, in which iQVi{^ good men in all ages were edeemed holy ^ fo there is a relative holinefs, which conlills in fome peculiar relation to God's fervice, which may be afcribed to things, times, place?, and perfbns. Thus the tribe of Levi was called the holv tribe, as thofe that are dedicated to the fervice of Chi ifl under the gofpel are called Chrifc's minifters ; not that it was always true of them, that they walked before God in purity and pi- ety, and turned many from iniquity ; for toa often they have gone out of the way, and caufed many to ftumble at the law ; but becaufe, they had a particular relation to God in the performance of that worfhip, which was then paid to him by his appointment. Therefore, As to that objedlion, that many minifters are obnoxious for their wicked lives ; it is granted : What then ? 7^/,^,.^ ^^^./ Does their wickednefs void the ordinances of God ? n^es fhoiUd No: For as the church teacheth "- Altho' in the /.ItTr "' * vifible church the evil be ever mingled with the '^^^y- * good, and fometime the evil have chief authority in the * miniflration of the word and facraments ; yet,, forafmuch * as they do not the fame in their oivn name, but in Chrift's^ * and do adminifler by his commiihon and authority, we may * ufe their miniflry, both in hearing the word of God, and * in the receiving of the facraments. Neither is the cffed: ' of ChrilVs ordinance taken away by their wickedne^^ nor * the grace of God's gifts diminifhed from liich, as by laith * and rightly do receive the facraments miniftered unto therrv ; « whkh be efFedaal, becaufe of Chrift's inftitntion and * promife, although they be miniftered by evil men.'- And this we may compare to a pardon paifed by an imn.oral king, or a fentence pronounced by a wicked judge ; which are always looked upon as valid to all, int.i.ts and pui pofes ; becaufe their efficacy depends not upon the qualification Gf thofe in commiffion, but upon the fovertign autl.ority from C c 2 whence 196 The Whole Duty of Man, fSund. 8. whence they both receive their commiffion fd to do. In like manner, the advantages we receive by their miniftra- tions, and the relation they have to God, fhould ftill prcr- ferve fome refpc(^ for the per Tons even of bad minifters. And therefore as long as minifters are cloathed with flefh and blood as well as other men, we ought not to be prejudiced againft religion ; becaule fome few are overcome by the follies and, infirmities common to mankind. But where we have a thorough information of their fcan- dalous lives, it is doubtlefs a better demonftration h^ujiTehave ^^ chriflian zeal to make proof of it before their fowards lawful fupcriors ; that being found guilty, ^bey ^^' ' may by juft judgnient be depofed $ than either by our words or actions to affront or contemn them ourfelves, or to provoke others fo to do. Becaufe the defpifing the per- fons, and expofing the condudt of our paftors, diminifhes that credit and effe(5l: which their fpiritual adminiftrations ought to have upon the minds of men, and makes them lefs capable of doing that good which their profeffion obliges them to attempt j for, as much as we take from the opinion of their piety and integrity, fo much we lefTen their power in promoting the intereft of religion, whofe fate very much depends upon the reputation of thofe who feed and govern the flock of Chrifl Jefu§. Wherefore the enemies of religion, being very fw^fible of this, ornit no qpportunity of expoffng their perfons, and reprefcnting thejr facred function only as a trade» whereby they procure an advantageous fubfiflence ; which is a mean infinuation, and may be eafily confuted by Why to H thele confiderations. Is it not fit that they, who refpe^ed. quit all Other methods of procuring fubfiflence, ihould live of that gofpel they preach ? and though men may be fwaye'd by intereft, yet the truth and falfehood of things no ways depend upon it ; and the mcafures of judging con- cerning them are quite of another fort. Nothing but fuf- ficient evidence fhould convince an impartial man concern- ing the truth of what is aflcrted. And it is moft reafonable to fuppofe, that they, who make it their bufinefs to fearch into thefe matters, fhould be beft acquainted with the grounds Supd. 8.] The People* s Duty to their Pajion. 197 grounds of convidion, and manner of fettling fuch points. Befides, we find that our value for the laws of the land, and the art of phyfick, is no way abated by the great advantages thofe make who follow the profeflion of either ot them. From all which duties that we owe to the miniflers of God's holy word and facraments we learn, that the ^^^ ^^^^^^ contempt of the clergy generally proceeds from a of their con- contempt of religion ; or, when it takes its rife from '''"-^'' a more innocent caufe, is very apt to lead to it ; becaufe a due regard to religion can never be maintaiped without a propor- tionable refped to the minifters of that religion : And though it may pafs for a current maxim among fome, that priefls of all religions are the fame, yet I am of the opinion, it will appear a much truer obfervation by experience, that they of all religions, that contemn the priefthood, will be found the fame both as to their principles and pradices j fceptical in the one, and diilblute in the other. So that one proper method to increafe our reward in the next world, is to do all good offices to thofe that ^^ ^ are dedicated to the fervice of the altar ; becaufe tages ofthn he that encourages and inables a prophet for his '^"^>'- duty, hath his intereft in his work, and coniequently in the reward that belongs thereto. Such as receive a prophet out of refped to his fundion, (liall receive a prophet's reward. So our zeal to defend the rights of the facred order ought the more frequently to exert itfelf, by how much more the faith- ful difcharge of their fundion expofes them to the ill-will and malice of wicked apd unreafonable perfons, B-iides, there is no better way to maintain the peace of the church, aqd edify the body of Chrifl:, than by preferving a great refped for our fpiritual governors, and by fubmitting to their lawful com- mands. Now, if what I have here faid makes any impreffion upoi^ mens' minds, as it will moft certainly, if calir»ly and ferioufly conlidgred ; it will flartlc the boldeft ofthe'^on''' finner to find, that in contemning this order oi**''^^y' men he affronts his Maker ; and in dt-lpifing the minifters of the gofpel he defpifeth him that fent them. Luke x. 16. But, Before xg% The mole Duty of Man. [Sund. 8. Before I conclude this fabjecft, we muft obferve that God^ knowing the hearts of men long before, did in his infinite wifdom inveft another order or degree of men, with a power , to punidi the evil-doer, and for the praife of them fuprevtacfin th it do wcll, which is ftylcd the fovereign magiflra^ e<:^efiafticai ^y , ^j^ofc fupremacy confifls in ruling all eftates and degrees committed to their charge by God., whether they be ecclefiailical or temporal ; to exercife their civil powet- in ecclefuftical caufes, as well as over ecclefiafti- cal pLTfons, and in retiraining with the civil fword the ftub- born and evil-doers Wherefore, all perfons in their domi-» nions, fpi'itual as well as temporal, are fabjedl to their au- thoritv ; becaufe, when men become minifters in the church, they do n ^t ceafe to be fubjeds of the fta!:e to which they be- long. Every foul muft be fubjed: to the higher powers, which includes an apoftle, an evangelift, or a prophet, as v/ell as a tradefman, a gentleman, &c. And thus the church declares That, ' the king's majefty hath the chief power in the realm * q^ England^ and other his dominions, unto whom the chief * government of all eftatcs of this realm, whether they be- ec- * c'efiAftical or civil, in all caufes, doth appertain. ' Yet^ by virtue of the fupremacy, the miniftring of God's word, or of the facraments, is not given to princes, becaufe they are not invefled with, nor have a (overeign difpofal of, the power of orders. Let it therefore be obferved, that the power of the ma2;iftrate, when moil full and abfolute, does not IftexfcTt'e extend either for themfelves to ufe, or to commu- thepriejrs nicatc to^ others, thofe fpiritual po.vers, which office. Chrift left only to his apoftles and their fuccelTors in the church. It v/ould be therefore the greateft piece of preiumption imaginable to pretend 'to fign and feal puni(h%i covenants in God's name, without receiving any ^irdjurs. power and authority from him in order thereto : as well as the higheft infult to God's power, for minifters to plead that their attendance at the altar is an exemption from the cognifance of the civil powers. Sunday Sund. 8.] ^he Children's Duty to Parents^ tg^ Sunday VIII. Part II. V. A third great branch of the paternal aiithcrlry relates to the mutual duties of natural parents and their ^ ^. ' children. For we are commanded to honeur our natural pa- jather and mother ; that is, to love, to reverence, ^^'*^'- to obey, to fuccour, and to fupport them. And we fliew our love to our parents when we take fuch courfes as ^. ,, , Will increak our natural afreaion, and decline all duty to pa- things that may leflen the fame. Parents muft be ^'"'^'• refpeded by their children, who muft pay them external honour and civility ; for as love comprizes all kinds ^ .. ^^ of honour, fo it is an offence againft natural de- cency to fee children bear themfelves upon the fquare with their parents, to anfwer them rudely, or to be want- ^^^^.^ ^^^^_ ing in refpedt, in looks or gefture, in words or in ward beha- deeds. Hearken, fays Solomon, unto thy father '"■''^''• that begot thee, and defpife not thy mother when llie is old : and let fuch as negled the pradice of thefe, and the like ex- hortations, dread the threatening of the Wife- man, who aho declares, that the eye that mccketh at his father, and defpifeth to obey his mother, the ravens of the valley lliall pick it out, and the young eagles fliail eat it. But if parents, through fondnefs or v/ant of judgment, take off the rellraint, and remove the bars that kept their children at a due diftance, they too often have reafon to repent thereof: and if theic be no milcarriage on it, it is not owing to their dilcretion, but to the grace of God working early in the children's hearts, * Bring up thy fon with indulgerce, and he fhall make thee * afraid : play with him., and he fhall bring thee to heavinefs. * Bow down his neck whillt he is young, left he be difobedicnC * unto thee, and {o bring forrow to thine heart.' Ecclef. xxx. Children muft not pry into the infirmities and failings of their parents, but conceal ib.cm. And that children may dif- charge this part of their duty better, as it is partly in the pa- rents power, fo ftiould it be their great care not to rniffce- have in fight of their children, nor fet ihem bad examples. Refpedt is founded upon fome fuppofed excellency, worth, and fome fuperiority ; and when parents admit their chil- dren to iin equality, and make them privy to their indifcrc- tions. 266 The Mote Duty of Man. f Sund. g. tions, follies, and mifcarriages, they invite contempt: This is very bad management. And We fhew^ t(/oe to our parents^ when vjt take fuch courfes as will increafe our mutual affedion, and decline all things that may leffen the fame ; which love muft be exprefled by our endeavours to do them all the good in our power, abhorring whatever may feem to grieve or in any wife trouble them, and praying for them. It is fo natural and reafonable to love our parents, that few will own the want of it, even when they know they do not love them. And this love and affed^ion will appear to be founded on the; principles of common gratitude, becaufe the parental iove is Thereafim hourly exerting itfelf in all the beneficial ads it for this love, call invent j fupplies all the watlts of helplefs in- fancy • fecures from all the hazards of heedlefs childhood and unthinking youth -, ftiapes the bodyj preferves it ftraight and upright, and keeps the limbs in order, and fits them for their natural ufes j bears with many troubles and hard- ftiips: and though thefe matters appear fo flight, arid are ieldom thought upon, yet the miferies that arife where this love is abated, are not inco'nfiderable j fome of them have an influence on us as long as we live. Befides, this affection informs the mind^ arid regulates the manners, trains up the reafon^ exercifes the memory, inftruifts then: to argue and underlland their little affairs, and educates and fits them for greater matters : this brings them firft to God in baptifm, and keeps them after in the ways of religion, by inftilling into them virtuous principles ; by remembering them of their feveral duties j by encouraging them in good^ with fa- vours and rewards ; and by reproving and Gorre(fl:ing them, when evil, and deterring them from vice. Thefe are the ways parents take to make their children happy ; riot to men- tion thofe endlefs and innumerable labours and troubles that confume their whole life, to make them happy with the good things of this world j fo that if benefits can be the foundation of love in children, they mull: love their parents, who beftow fo many upon them. But fuppofing the parents endeavours after happinefs fhould not fucceed to their wiflies, as very often they will not ; yet if there is no want of love, xht obligation is the fame on the child ; how therefore can we kind. 8.] iije Children's Duty to Parents. ddi \Ve account for the wickednefs of thofe children, who dar€ Curfe their parents either openly or in their heart ? They;, who curfe them to their face, fhould dread the fentence of the Lord, who fays, He that Curfeth father or mother, let him die the death. And whoever wilheth the death of their parents, through impatience of their govcfnmcnt, or cove- tous defires of their poffelTions, Ihould dread to meet with an untimely death from an all- feeing God, as a punilliment of fo heinous a crime. The next duty that children owe to their parents, is obe- dience : Children, obey your parents in the Lord ; ^, .. c 1 • • • 1 1 11 1 r 1 T 1 Obedience. for this IS right and well-plealing unto the Lord. This is a certain principle : whilft children want underftand- itng to dired their choice and will, they fhould have no will but that of their parents ; and therefore ihould obey, till ar- rived at a more found judgment. Parents muft be allowed to difccrn what is mofl: proper for their children j and tho' they be now and then miftaken, yet it i^ always fafeft to fol- low their commands and inflrud:ions, whofe main end and purpofe is to do them good. Nothing can be plainer, thari that parents love their children dearly, and without defign, and are older, wifer, and more experienced ; and therefore the htteft to command, and to be obeyed by their children : and for this reafon, God, to flievv us how fit it is to obey our parents, calls himfelf our Father ; and from that relation calls for our obedience likewife. Let then flubborn,- headftrong children coniider the ties they have to be obedient to their parent?,- and they will find both pleafure and fecurity in be- ing fo ! the £tpprobation of all, and the bleffing of God goes along with it j whereas nothing bat trouble of mind, for- row, {hame, infamy, and the difpl'eafure of Almighty God, attend difobedience to their good and wholefome commands. But, if the command of a parent is to do evil, or ,>,, requires his child to lye, or ileal, or to do any mandsbe other aa, by which the laws of God are broken, ^^'i^^"^^^^- he muft prefer his duty to God: for we muft obey God rather than man. The commands of parents muft not caufe them to do what God our heavenly Father forbids, or to negledt what he commands ; becaufe the authority of God is firft and greateft : nothing is to ftand in competitior* with it. But D d evert 202 The Whole Duty of Man, [Sund. ^, even in this eafe the commands of God mufl: be plain and evident ; not a doubtful of difputed thing. In like manner, We are not to obey our parents, when they command things contrary to the laws of the land ; the publick contrary to good being to be preferred to private inclinations. c^d^ "^ ^^^ then, even when we difobey, we mufl do it ' ' with great modefty and tendernefs ; not with up^ braidings and reproaches, not with high and fcornful refu-' fali, but by declining and avoiding fuch commands, with all the gentle arts and methods of fubmiffion poffible ; for, even in a righteous caufe, the language of children mufl be hum- ble to their parents. And as our obedience to parents is to eeafe, whefe the au- thority of God, or the government has laid a prohibition j fo it is fuppofed not to be required, where ^t thing under com- mand carries an invincible antipathy to our inclinations. The In cafe of common inflance of this kind is in the cafe of mar- warriage. rlagc, which being a flate and condition upon which the happinefs or mifery of life depends, cannot be en- terprifed with any hopes of felicity, without a real aftedtion on the one iide, and a good afTurance of it on the other. But now when a parent, overlooking all this, will injoin a child, upon mere m.otives of advantage, to marry, where there is no foundation of love, nor profpedl of content, it is hardly to be thought that fuch inllances are to be complied with. Parents, indeed, are fuppofed to have a great hand in this af- fair : the examples in fcripturc, as well as the laws ofmofl nations, favour their diredion in this cafe : and therefore they are to take all due care to fee their children well difpofed of, according to their age, quality, and tempers, and not let the profped of fortune and eflate overweigh all other confidera- tions ot form and favour, birth and education, virtue and good qualities j and when they have done this, the children are to obey as far as pofTibly they can, and give up the little objedions of fancy to the more mature deliberations of their parents. Under the law the maid that had made a vow was not fuffered to perform it without the confent of the parent. And it is exprefly faid, that they fliall honour and obey them ; and to reconcile marrying againfl confent with honouring their pareiiU, as marrying againfl command with obeying them, Sund. 2.] The ChUdrens' Duty fG Parents. 203 them, is vain, when there is a juft reafon for the parents re- fufal. But when, on the contrary, parents offer to their children what they cannot poffibly like, and what all wife -and confiderate people cannot bu( difapprove, there is no doubt to be made, but that, in fuch a cafe, children may refufe ; and, if their refufal be made with decency and humi- lity, that it will not fall under the head of finful difobedience. For, if the fon would marry againft the confent of the parent, Qr the father obtrude a match on the fon, the plain refolution is in each cafe : the father and fon have feverally a negative ; for, notwithHanding parents have a great authority, yet they may abufe it ; they are not incapable of doing injury to their children, who are to be fubjei^ to their parents, but not Haves to their paffions. VI. He that faffers wrong may alfobc righted : the laws of God do AOt forbid this ; and the laws of the j\iaygo ta land are free and impartial : they make no differ- '^<^"'- ence of perfons, know no relation ; juftice is, in this refpedl, to be blind :- and a fon or a daughter may, without offence of God's laws, appeal to the laws of the land againft their pa- rents in fame cafes j as for matters of contract, eflate, inhe- ritance, or money, when the child cannot live without it ; but for a light injury, or a thing eafy to be borne, a child iliould not implead his parent : the hardfbip muft be near in- tolerable, the injuflice great and prefling,^ when a man's con- fcience can permtit him to go to law ivith his parent \ it fhould therefore be plain that the parent is much in the wrong, vio- lating the laws of nature, and putting .off the parental love jind tendernefs, before a child fhould feek for juftice. Ne- verthelefs, this duty is fomewhat altered in the cafe of mo- thers, when they haften to fecond marriages prejudicial to the children of the former hufband. The reafon of going to law with them will appear more urgent than with f\ther?, or with mothers continuing in the flate of widowhood ; be- caufe they have tranflated their affection and interefl to an- other family ; and mofl of the comforts, arifing from fuch contefled money, go to ftrangers, to whom the childreti have no obligation of parental duty. For, when a new affcdlion intervenes, then the profpedl is difturbed, and the new wife D d 2 is 204 '^^^ Whole Duty of Man. [Sund. 8. js fuppofed to make herfelf acceptable to her new choice, by carrying with her all the advantages of fortune fhe can get, In xvhat ^"^ ^^ ^^ph cafes often forgets her children and for- inanmr. nier Ipve : in this cafe, when the reafon is mani- feft, and the occafion juft, the fuit may be commenced, but muft be managed with all imaginable care and tefiderncfs. Another inrtance of duty, which children owe their pa- Miiflheip rents, is to minifter to all their wants under the piem. infirmities of body, the decay of underftanding, and the poverty of their condition. Supporting is a fcripture- notion of honouring : as St. Paul diftinguiflies this duty of fuccoiiring parents under their neceffities by the name of pie- ty. Let children or nephew^ firil learn to fliew piety at home, and to requite their parents ; and the refufal to provide for thofe of his own houfe is loaded with heavy guilt. He hath denied the faith, and is worfe than an infidel, The wicked Jews indeed made the word of God of none effed by their vows and traditions, and cancelling this duty ; but on the con- trary, God will caufe dutiful behaviour to parents to recom- mend us to the good opinion of others ; there being nothing makes men more acceptable to others, than fuch obedient behaviour : it is an ornament of a rich and noble child, and the bell recommendation of the poor to favour, pity, and re- lief, to be known that they are helpful to their dilbeired pa- rents. The author of Ecclefiafticus, exhorting to be helpful to parents, tells the children they (hall find their account in fo doing : My fon, (fays he) help thy father in his age, and grieve him not as long as he liveth ; and if his underftanding fail, have patience with him, and defpife hjm not, when thou art in thy full Afength : for the relieving of thy father fl:iall not be forgotten, and inflead of fins, it (liall be added to build thee up ; in the day of afBid:ion it fhall be remembered : which ought to be a daily remernbrance to thofc children, who deny relief to their diflrelTed parents, and will not part with their own exceffes and fuperfltiities, which are indeed their fins, to relieve the neceffities of thofe to whom they owe their very being; or, which is worfe, in the midfl of their pride, fcorn to own their parents in their poverty : This is fuch pride and unnaturalnefs as God will never let go unpu* *'"^ * niihed J §und. 8.] Parent's Duty to th^ir CjoUdren, 295 nirtied ; for no unkindnefs nor fault of a parent can difcharge the child of this duty, which God has commanded, VII. Hence it cannot be very difficult to colledl that there is a duty alfo incumbent upon the parent to the ^ ^^ ^^^^ child : a duty that is taught by nature, and inforced of parents ta by the flrougeil: terms in the gofpel ; which begins '^''"^^'■^"• the moment we are born, and never can be difpenfed with fo long as the child liveth, and is not wanting in his duty to his parents. For, did we only viev^r the natural care of the very brutes for their young, it mud be granted that the floth-- ful, over-nice, or unnatural mother muft read her ^p^j^^ ^,,^^ own convidion, and negle(lting or difdaining to '«<'/^ ^''^"^' nurfe her own child, when able, mull: confefs that the God of nature ordained that creature, who is bieffed with a living offspring, to give the fj^me its firft nourifhment. Thus much nature demands on the very firft appearance of the child. And, When we confider that the new-born b^be is full of the ftain and pollution of ijn, which it inherits from j^^^^^..^^ our firfl parents through our loins (for all men are t/iam to conceived and born in fin, and before his age is a ^^-/"'>'- day long he is fpll of corruption) how diligent (hould the pa- rent be in bringing the child to that bnptilm^ which was or- dained by Chrift to wafli away our original corruption ; to make us members of the church of Chrift ; and to give us a right to the adoption of the children of God, and to the re- verfion of the kingdom of heaven ? and whoever negleds this part of their duty, though we hope God is more merciiul than to lay it to the child's charge, is furely guilty of a great mifie- meanor, and contempt ofChrift's holy inOitution. Again, As loon as the child can begin to learn, the parent mull alfo begin to train him up in the way he (hould Educate walk through every ftage of his fucceeding life : ^^"h For children have fouls as well as men ; they foon difcover their capacity of reafoning, and make it appear that they can learn the things cf God and religion. The great God there- fore expels that little children lliould be taught to know and love and worfliip him ; for he hath not beftowed their early powers in vain. And as the child has promifed to renounce the devil and all his works, to believe in God, and to ferve him J rp6 The Whole Duty of Man, [Sund. 8. him J fo it is the parents duty to teach him, fo foon as he Hiall bs able to learn, what he has promifed in that facrament by his fureties ; to carry him to hear fermons, to furnifli iiim with an early knowledge of the chriftian belief, Lord's prayer, and ten commandmeBts, and all other things which a chriftian ought to know and believe to his foul's health ; and that he be chriftianly and virtuoully brought up to lead a godly and chriftian life. For all thofe, whom God fhall efteem capable of duty and fmning, muft be anfwcrable for their own perfonal condud ; and how early he will begin to require this account, he only knows. And the very light of nature teaches us, that parents are intrufted with the care of their children in their younger years, to furnifti their minds with the feeds of virtue and happinefs, as well as to provide for their bodies, food and raiment. Muft the parent give him the beft inftrudtions he can in the affairs of this periftiing life, and refufo and negledl it in things of everlafting moment and divine imporjtance? Is it not infinitely better that children Ihould know and ferve God, becaufe their parents te?ch them to do it, than that they (hould be utterly ignorant of God, and live in a ftupid negle-d of him and his fervjce ? can a religious parent fatisfy himfelf with this philofophical pretence of not biaffing the judgment of his children, and let them go on, and die, before they arrive at manhood, in a ftate of (hameful ignorance and rebellion againft their Maker ? Are children in- trufted to the affe^^ion and care o^parents by the God of na- ture, for fo deplorable an end as this? And will the life and foul of the child never be required at the parent's hand ? And furely, if parents had but that juft fhare of tender- nefs and affedion for their young Ions snd their daughters that nature requires, or the (cripture injoins j if they ciid but look upon them as litde parts of themfelvcs, they could not forbear to acquaint them with the things that belong to their everlafting welfare. Many other arguments may accrue from experience and obfervation, to convince parents that it is their duty to bring their children up in the chriftian reli- gion ; to teach them what they arc to believe and pradtife ; to inftru6l them in the knowledge of God, and of Jefus Chrift ; to (hew them in what condition they are by nature, and to what Sund. 8.] Parents' Duty (o their Children. 207 what they are advanced by grace ; to how much mlfery theijf being deicended from fo corrupt an original had reduced them, and how their adual fins indangered them by expofing them to God's wrath, and what deliverance from them was wrought by Chrifl our Lord. For where this is wanting^ neither wifdom, riches, nor honours, can make them happy ; without this they will, with all tberert-, bemiferable. There^ fore, if parents would have children honour them, and be- have obediently, they muft thus bring them up in the fear and nurture of the Lord ; they muft furnifh them with arguments both againfl error and vice, and rheynthat teach them the chriflian law, where they wil* fee ''*''>'• their duty, and find fuch leffons of infirudlions, fuch en- couragements and promifes of rewards, as will fecure their honour and rcfpc6^, their fervice and obedience. The only way to educate children rightly is to ttaeh them early to deny themfelves the gratification of thofe irregular appetites which nature has implanted. Self-will, and an inclination to thi-ngs forbidden, merely beeaufe they are forbidden, difcover them- felves even in our infancy : vice is the natural produ€l of the foil i the more uncultivated the mind is, the more it is over- run with it : but virtue is the flow laborious refult of re- peated felf-denials, hardfhips, and difficulties. I might add this alfo, as a fmall confideration, that, if parents take no care to inform their children of the duty they owe to God, they will quickly find that children will pay very litde duty 10 their parents ; and they will read their own crime of fliiims- tul negligence towards God, in the rebellion of their offspring againft themfelves. But, if care be taken to catechile thtm, they will, in all probability, prove the good ground that is fpoken of by our Saviour j and v/hen they come to years to chufe for themfelves, there is litde doubt to be made but they will voluntarily and heartily efpoufe the religion of Jelus Chrifl, and will find all the reafon in the world to do io* Therefore, if it pleafcs God to blefs you with children, be- gin very early to inftil into their tender irjinds the principles of virtue and religion ; teach them to remember their Crea- tor in the days ot their youth, and bring them up in the tesr and admonition of the L^ rd. Set before them the example of a holy and religious life j and endeavour to wean then* from Hbd The Whole Duty of Man. [Sdnd. 8= from the pride and vanity of the world, and from tbofe hurt- ful lufts and paflions, which tend only to make them miferabie both here and hereafter. Inflru6l them in that knowledge, which is ufeful and profitable, which will give them a right underftanding of themfelves and of their duty, and make them wile unto falvation.- But if no care be taken of them, but the weeds of vice (which are natural enough) be fuffered firft to pofTefs the foil, that is,- if their paffionSj and lull:, and pride/ and fenfualityj and love of the world, have once taken up their hearts, it is very doubttul whether ever they will afterwards be fit for the kingdom of God j vvhether ever they will be prepared and difpofed for eternal life. It muft be an extra- ordinary providence of God that mufl make them fo. Parents muil take fpecial eare never, as the manner of too many is, to fet their child a bad example ; for while 'ihemgold a child fees his parents give themfelves up to drunk- exampie. gnncfs, Or fwearing, or any other notorious breach of God's commands, it can Icarce be thought hot that the child will too nearly copy after the parents' example, and think himfelf ill-ufed if the parent fliall curb or correcft him for his mifdemeanors. And It is no lefs the parents' diity, when they fee their children falling into evil courfes, to reclaim them, and prevent their mifery ; and tho' it dinger them, they muft not let their duty give place to the child's paffion, but only regard what in like- lihood will follov/, and that is amendment ; and not •ward! the bow it will be rclifhed by their children. It is true ediicationof parents are forbid to provoke their children ta wrath ; yet to ufe reftraint^ reproof, and corrt(ftion in rcafon, tho' it provoke them to anger and impatience, is not to be forborne by parents. The laws of God and man have ieft the children to the parents, and will not punifh them for doing that to them, which would be punKhable if done to Grangers : yet parents may not do any thing truly injurious to children j for nature gives them power to do them all the good they can, and only ^-.llows them thQ liberty of afBiding them for a time, in order to their amendment. Where a parent's confcicnce tells him, that the afflidion he is laying upon his child is not likely to do him good, it tells him he has no autho- rity Silnd. 8.] Parents' Duty to their Child fen, 2*9 rity to do it^ but that he is without natural affediori. It fliould be the parent's care therefore, that he miftake not the filencc of God's wordj and the Hberty that human laws leave to pa- rent^ in the management of the children ; that he miftake not thefe for the power and authority that nature gives him : for he may be unnatural to his ehildrcn^ though God's word pre- fcribes him no rule how far he may proceed, and though human laws vvill allow what he does, and though his own temper incline him to inhuman courfes j a parent may be un- natural for all thefe, and will be puniflied by bur common pa- rent for cruel ufagc, which breaks the fpirits, fo that they have no heart to fet about any thing • when they perceive that all they lay and do is ill taken, they have no courage to go on ; when they perceive their endeavours fruitlefs,- when children do all they can to win the aftedtions of parents, and find them mil morofe and untraOable, it is natural to think they fhould be difconfolate, and give up all endeavours for the time to eome. Such is the conlequence of a fevere and rugged treat- ment. But it feldom flops here,- it produces a flavifh and difin- genuous fear of their parents^ and fuch a fear puts children upon mean (liiftSj to make their peace, or to avoid their fight ; they are never eafy but at a diflance ; they cannot pleafe with truth, and therefore try how they can fucCeed with falfhoods. And as it is a common obfervation, that love and kindnefs beget love, fo nodiing ig more likely to beget hatred than conftant ill ufage ; becaufe that looks like the real fruit of hatred and ill-vcili. We can eafily difcern a difference betwixt a fudden traniient anger, and a fettled difpofition to fevefity : when a-figer becomes habitual, and parents are not provoked, tut always upbraid, and punifh, then it is natural for the children to delpair of pleafing them,' and to conclude they are the objects of their hatred and averfion j and this will naturally beget a coldnefs, mean thoughts, evil fufpi'cion!?, difregaTd to their commands, and fuch an averfion as will quickly end in downright hatred and contempt, ciuidrert mi Moreover, it is a point of the greateft folly for either to/idew/tti father or mother, as it too often i& the cafe, to lup- ^^gauljl^aL port the children in contempt and difrefpecfl to the "//^tfr. other : this miifl nev^r be attempted 3 it is indifcreet and urr- E e juft J 2 1 o The Whole Duty of Man. [Sund. 8 . jufi: ; for neither parent has authority to abfolve the children of their duty to the other parent. It may be that one of them is of evil fame, or bad example -, yet that does not ex- cufe the child's duty or refped, who muft honour them when they can neither be loved, obeyed, or imitated hy their chil- dren ; . becaufe honouring parents is always in childrens' pow- er : confequendy, though the cafe may be fo hard, that chil- dren (liall not be able to pay obedience to the feveral or op- ' pofite commands of their parents ; yet it can never happen fo that they ihall not always be able to pay refpe€t to them both : of this they muft never fail ^ for neither parent can be injured by courteous behaviour. So that, if one parent {l:iould be fo unreafonable to require the child to affront the other, the child would be fafe in a refpedful refufal ; becaufe no parent has a right to take away another's right, and each of them have equal right to the refped: of their children -, it muft indeed be paid to both by all children , and it is a moft wicked thing for any parent to command or encourage any rude undutiful behaviour of the children to either of the pa- rents, upon any provocation or account whatfoever. And, If any parent, who calls himfelf a Chriftian, negleds to Ta pro-ide ^^^'^^ ^ provifion for his own children, accordiiTg to for their his underftaudiug and abilities, he is really a bad fiibfifievce, ^^^ . i^g denies the faith ; he withdraws himfeli from 'the obedience he owes to Chrift's commands, which in- join all parents to provide for their children ; and tipecially, when there is a necefiity of fending them abroad from under their own wing, to make fu ch provifion for them, and to difpofe them into fuch circumftances of living, as that ihey may both know how to fpend their time innocently and ufe- fully, and withal be obnoxious to as few dangers and temp- i7ivJiat tations as iheir condition will admit. And he is fo inatiner. much worfc than an infidel, by how much he is more obligcii than unbelievers are to make fuch provifion for his children. But to determine the proportion of provifion parents are to make for children, it will be neceffary to have rcfped to their age, capacity, and condition. Their age muft be confiJered, becaufe there is a time when phildren are fo helplcfs, that ail they want muft be provided for them, and Sund. 8.] Parents' Duty to their Children. 2n and it can lie on no body (o well as parents. Provlfion in- cludes every thing that children (land in need of; and as they grow in years, their condition, capacity, and abilities of body and mind, are to come into confideration ; which call upon the parent to inure them to labour and diligence. Parents are not obliged only to provide for their children money, lands, and houles, as if then they had i„fome ho. done, but they muft provide them with abilities «^/^<^^^''*5- of body and mind, to preferve and ufe the benefits they intend to beftow upon them : they rnuft accuftom them whilit young to application and attention to bufinefs, things necef- fary to poor and rich ; and withoac them the rich will quickly become poor, and the poor will never become rich. The poor car^ never difcharge the duty of parents well to their children, without inuring them to labour and harddiip j that is the provifion they are only capable of making for them, and that is their obligation. At iirft it looks like doing them no harm to let them continue lazy and idle ; and many poor people are extremely guilty of this way of education, imagin- ing it a piece of kindnefs to their children, to bring them up in fuch an idle life, that, when they fhoiild be able to pro- vide for themfelves by honeft induftry, they muft nither beg their bread, than labour for it ; a miftake not only mifchie- vous to the commonwealth, but of pernkious conlequence to their children : for, though it pleafe them for the prefent, yet it intails perpetual mifery, and often untimely death, by engaging them in wicked courfes, the ready road to ruin ; whereas the bringing them up to labour keeps them at lead in a mean fufficiency, if not in plenty, and puts them into a capacity of rubbing through many difficuhieSj and bettering their condition of life, as Providence flia,ll dire(!l. And as concerning the richer and better fort of people, let fuch be n^indful that they never educate their children above the provifion they are able to make tSr%fe '" for them J and that, whatever provifion they pro- a>>/ companions. VIII. Of the duty ofkv-^ vants ; confifiing in obedience^ Jaithfulnefs, filence^ and di- ligence. IX. Of the duty of mafters ; confifiing in juflice, admonition^ and encouraging Jerv ants in well -doing. Of the ^' ' I ^ HE next fort of relation in a family is that duties of J_ between Brethren; which, in the flricSt brethren. Cleaning of the word, denotes thofe only who are dcfcended Sund. 9-] The Duty of Brethren. 217 defcended from the fame pir^nts, and are united in the intereft of the (amc family, vvhofe birth, education, and future f b- fiilence, cannot, according to the courle of nature, be ex- peded from any other fountain than their own houfe. As therefore thefe ties are mutual, and the parent of them .ill (liould have the fame unreferved and undiftinguifned love and regard for them all ; fo it is the duty of fuch brethren to complete their common parents' love'^'"'^' by uniting their own hearts and affcdions, thu the good edu- cation and careful endeavours, by which their parent flrives to promote their prefent and future welfare, mav not le in vain : And, how can brethren hope to partake of their pa- rent's bleffing, that curfe each other ? How can they, who in a fpecial manner partake ot each other's fuhitance, expert to live peaceably and quietly with ftranger?, thofe that are not of their own houfe, and with whom, in the courfc ot the world, they muft have to deal, if they be already fo unna- tural, fo unfortunate in their own dirpofuion, as not willing, much lefs endeavouring, to fliew bowels of compafllon, ten- dcrnefs, and aifedion to thofe who are united to them in the next degree to their parents ? This love is not to vanifli away in a ilrained complaifmce, or courtly civility : it is not to be kept up in an outward fhew, with a view perchance to ipltJQfityo/Tor^e the common parent, or to iiiRe fome jealoufies, or 1'^,"/^^,,,^ to cover fome inexcu fable defign, in taking advan- tage of a fincere and undefigning brother or fiflcr. The love of fuch a brother as this is worfe than hatred, and only waits the firft opportunity, like Jofeph's brethren, to deftroy thofe he pretends to Inve. It muft be confeffed, from common ex- perience, that there are few^ families 10 well united in affec- tion, as to feclude all jars, wranglings, and debates among brethren ; which too often proceed from a fecrei envy, when one child is preferred unadviledjy in a parent's affedions : and this is for the moft part the caule of all differences amongfc brethren. But this (hould be lo far from prompting us to 'break with our brother or fifter, that we fl}ould rather be convinced thereby of t}:»e necelTity there is ft^r us to love them ; to prevent the fatal confequencc s, which too freoiien !y iol- F f low 2i8 The Whole Duty of Man. [Sund. 9. low fuch differences, to the ruin of the whole family ; and fo to convince our brethren that we neither quarrel with tbem, nor envy them any advantage, any more than one part of ihe body does envy another part of the fame body •, which would provoke them to help forward the good of us all, as being members of the fame body. And, As you have heard the duty and interefl; of love among natural brethren, give me leave to put you in mind rituahJe-' of that fpiritUctl brotherhood which fubfifts among ''"''"■ all the members of Chnft's church. All Chriftians arc brethren by adoption in ChriR Jefus, who has eflablifhed love as the great mark of his difciples : thereby informing us, that as God fo loved the world, that he gave his only begotten Son to redeem us, to make us members of his body, the church, and children of God, fo the fpiritual bond of reli- gion fliould never fail to unite us in all love and charity, peace and concord. For It is not enough to fay we are brethren in Chrift, becaufe Our duty ta we are all called in one baptifm to partake of the hold commu- promifes thro' Chrift 5 but we muft approve our- ^thefelre- felves brethren indeed, by holding faft the profef- thren, fj^j^ q£ ^j^^^ £^Jj.j^ ^^^^^ deliveicd unto the faints without wavering -, never thro' vain curiofity, or unbounded paffion, or for any other unlawful means whatever, breaking commiunion with thofe who believe and profefs all ncceffary truths. And therefore, as a means to promote this chriftian duty, it is ncceffary alio that we fliould fliew forth our good converfation in Chrift, and our love to his members, by com- municating with them in all his holy inflitutions ; not only continuing ftedfaftly in the apoftles* do<3:rine and fellowfhip, but a'lfo in breaking of bread and in prayer. Such a chriftian temper as this will induce thofe, who are To b ar ^^^^^ grounded in the true faith,*to bear with, and with theu- not to defpife the infirmities of fuch as are weak, ijifirmitieu ^j,^Q j^^^^ y^^^^ j^^ i^QTCi thc truth by a too rafti or miftaken judgment, or by an erroneous education. In fuch tafes as thefc let no man judge his brother, but judge this ra- ther, that no man put a ftumbling-block, or an oceafion to fill, ill his brother's wav : receive the weak in faith, but not ' to Sund. 9-] 'the Duty of PVivcs. 219 to doubtful dlfputations ; tcachina; liim that which makes for peace, and things wherewith one may edify another. Nor muft his weaknefs or error ever abate our chriflian charity towards him ; no not even if he be fallen into fin. It was the great end of Chrift's preaching to call finners to repent:ince ; and how can we be brethren of Chrifl: Jefus, if we do con- trary to his doctrine and example ? And therefore, if we fee our brother commit lin, we are not to imitate the proud Pha* rifee, boafting of our own righteoufncfs, and refledl on, or almoft make a merit of our brother's faults ; but we mud follow Chrifl: and his apoftles' diredions, 'o reftore him that is overtaken in a fault, and confid:r curfelve^, led we alfo be tempted. We muft admonifli him, and endeavour meekly to recover him from the error of his way ; remem- , bering that we muft not be preCumptuous of our them after own ifrength, but to take care while we iland that -^'^"^^^• we do not fall, or, while we feek the converiion of others, v/e ourfelves do not become caftaways. And laftly, we muft enlarge our afFedlons, fo as to f\'m- pathife with all the faithful, whenever they, as a church, or lingly, for Chrifl's fake, are brought thifexvith into tribulation. This is ftrongly urged by the '^''^"^• apoftle under the fimilitude of a natural body ; where if one member fufferj all the members fuffer with it j fo that who- ever is notfo touched with the afflidiions of the church he is a member of, as to negledt to pray with holy David, O be favourable and gracious unto Sion ! and does not pity to fee her in the duft, cannot be accounted a living mem.ber there- of: and whoever fhuts up his bowels of compaffion fiom any afflicfted brother in Chrift, at the fame time difowns himlclf to be a difciple of Chrift, who has 2;iven this as a peculiar mark of his true difciples : By this, lays he, all men know that ye are my difciples, if ye have love one to another. II. The fixth relation is that between Husbands and Wives. No number of people can fubfifl long ^.^ together without obferving their refpedive duties. hojuTa' None will obey, where all will command ; and "n^lj'^'^ then mifchief mufl be the end of all their adlions. Wherefore, the longer people live together, the greater is the F f 2 neceffity 220 The Whole Duty of Man. fSund. 9. necei?^ty of fubjcdion to each other; becaufe there can be no unity, where two parties contend for fuperio'ity, or fuch an equaHtv as will not yield in particular and indifferent cafes. What avails all the pomp and parade of life, which appears itproduceth abroad ; if, when we fliift the gaudy flattering content. fceue, the man is unhappy, where happinefs muft begin, at home ? Whatever ingredients cf blifs providence may have poured into his cup, domeftick misfortunes will' render the w1 lole compofition diftafteful. Formne and hap- pincfs aie two very diftind: ideas ; however fome, who have a filfe idea of life, and a wrongnefs of thinking, may con- found them. For better is a dinner of herbs where love is, than a ftalled ox, and hatred therewith. That is, it is better to have peace without plenty, than plenty without peace. Quietnefs under one's own roof, and quietnefs in our own confcience, are two fubftantial bleffings, which whoever barters for fhew and pomp will find himfelf a loler by the exchange. Abroad, we mu(l more or lefs find tribulation ; yet, as long as our home is a fecure and peaceful retreat from all the dif- appointments and cares which we meet with in that great fcene of vexation, the world, we may ftill be tolerably hap- py : but if that, which fhould be our main fandtuary from uneafinefs, becomes our principal difquietude, how great muil our uneafinefs be ! There cannot be a greater curfe, than to have thofe of one*s own bofom one's greateft foes ; when vve neither can live happily with then), nor muft think of living apart from them. Love is a tender plant : it muft be kept alive by great delicacy, it muft be fenced from all inclement bkfts ; or it will foon droop its head and die. Indeed in general we ought to be very tender ( we can fcarce be too much fo) as to what may affedl another : other wife we do we know not what. For no man can tell, unkfs he could feel for him, how much another may fuffer by any unkind thing we fay or do. An angry word will give a deeper wound to fome minds, than an injurious adtion Iball to others, who are of matter too hard to make any imprefijon at all upon them. This ftiould conviiice wives, who are going to make up a family, that there is a neceffity of government, which fup- pofes Sund. 9.] ^he Duty of Wives, 221 pofes fubjedion in themfelves, and fiiperlorlty in their huf- bands ; which is neceflary to the lupport of rule and order, and is rightly placed in hufbands rather owtuft/ie than in wives : Firft^ becanfc the apoflle exnrefly f'ufiand 11 •/ n IT XT7-- obediencg. commands the wire to Ihew obedience : Wives, fays he, fubmit yourfelvcs unto your own hulbands, as it is- fit in the Lord : and again, becaufe the God of nature feems to have declared their fovereignty, by bleffing them with thit greatefl ftrength and abilities. Where God has made the body and the mind fitteft to undergo toils and labours, ne- celliry to the well-being of the world j the carrying on bu^ linefs at home, and trade abroad j the defending one's coun- try from f .^reign foes, and the udminiflering of juftice j where we perceive God has qualified his creatures for thefe offices, which arc fo necelTary, that the world cannot lubiifl: in peace and order without them, we may lafely conclude that therein he defigncd to place the fuperior power of government. Therefore, as God hath made men neceflary for thefe works, he hath made them fuperior to inch as are not able to do them ; and confcqucntly fuperior to the woman j but not with a tyrannical authority, not to u(e them like flaves and menial fervants, but as friends and companions in all the ftace of wedlock. Tho' it is granted that there are fome in- ftances of wom.cn excelling in thefe particulars, yet they will not overthrow the vifible defign of God : tho' there be wo- men fuperior to many men in llrength of body and abilities of mind, in finenefs of parts, greatnefs of capacity, foundnefs of judgment, and flrength of memory ; yet the number of fuch neither is, was, or will be, great enough to lliew that God intended to give that fex the fuperiority. But the apo- file lil|^its the authority of man over the woman, and de- fcribeSff ^e manner of her fubjedion, and (hews the caufe thereSf. M; n, fays he, love your wives, and be j„ ^^^^ not bitter againft them. And to the women he pre- ^nanner, fcribes thefe rules. Let the women learn in filence, with all fubjedlion ; but I fuffer not a w.oman to teach, (i. e. in pub- lick) nor to ufurp authority over the man, but to be in filence. Bccaufc Adam was firif formed, then Eve. Again, the wo- man's fubjedtion is fetched from Eve's being firft in the tranf- greflion : 222 The Whole Duty of Man, [Sund. 9. greflion : (Tie was deceived firft, and then deceived her hu- iband ; £he was undone by difobeying God, and, he was un- done by following her : (lie maft rule no more : it was part ot her curfe, that her defire fliould be to her hulband, and he ihould rule over her. Yet this power and obedience of hufbands and wives rnuft hdve their proper bounds; the one may exercife nialds are 2l power that belongs not to them, and the other lawfuL refufe lubmiffion where it is due. Thus it is cer- tain that a wife owes no fubjc