A Complete Body of Divinity

SERMON CLXXXVII.

WE have taken a brief Account of the Chief and m • st Comprehensive Duties, Relative between Superiors and Inseriours, both Natural and V •• tical. There are some when Differences in Providence between Men, which though they do not rive a Civil Power to the one, or require a Civil Subjection from the other, yet, as God do •• put a Dificience, so should they acknowledge it, and demean themselves each to other accordingly: One of these, us. That of Age and Youth, in which the Light of Nature speaks so much, and about which the Word of God speaks so much, we t •• k: some Account of. There are some others, which I shall but touch at, and pass.

I. THERE is a Difference in Birth, which God's Providence is p • e • sed to put between some and others. Tho' all Mankind have one Original having one First Father, whose Apostasy hath brought Disgrace equally upon all his Posterity, who do equally bear the bl • t of his Rebe •••• in their Escutcheon, Eph. 2.3.— By Nature the •••• ren ••• crath. Nevertheless, There is a Civil Distinction made between Families, which makes some to be of an • ngher, others of Th •• er Degree. Psal. 62.9. God's Pleasure Orders it to be so, and the well •• cing of Human Societies requires it: And these must Live together; when intimates, That there should be mo •• all Respect and Honor paid each to other in this Regard also.

And here,

1. IT is the Duty of these that are well-descended, to endeavor to Commend themselves is others, in a Carriage worthy their Descent. There is a Civility and Courtesy, which these one to the Meanest, which is the only way for them to retain a Report among Men. Those that would maintain the Respect paid to their Ancestors, most see that they imitate the praiseworthy Virtues, for which they were had in •• eem: They ought not to des • ise such as are •••• er, but to set before them an Example of Good Behaviour; which is to express itself, in a Meek, Affable, Humble Conversation; and that is the way to purchase Honor to themselves; and for want of it, they will soon fall 〈◊〉 lasgrace among Men. It was the Honor 〈◊〉 Timothy, not that he spra ••• of Good Parents. 〈◊〉 that he Imitated them in their Virtues, 1 Tim. 1.5.

2. IT is the Duty of such as are of a meaner Descent, to acknowledge it by putting a suitable 〈◊〉 upon the other, according to their •• rth There is an Honor derived to them; and God •• ures that it be p •• d to them, Rom. 12.7. •• ender honor to wh •• honor is due. And the •• re worthily they carry themselves of it, the more care there should be to express it. There 〈◊〉 a Civil Deference to be paid them and a Preference to be allowed to them; and that, though' •• e Providence of God may bring them into •• verty: The neglect of this is therefore Threat ••• 〈…〉 . 3.5 — The 〈…〉 behave 〈…〉 • nd the base against 〈…〉 . Not but that such may forfeit this Respect from Men by the r • vile Car • tage; but the F •• wns of Providence on them, in the Affairs of this Life, do not pro •• re it.

II. ANOTHER Inequality, which the Providence of God puts between Men, is that of Riches & Poverty. And this, in the World's esteem, is greater than it should be, inasmuch as it makes Men neither better nor worse, being an External Thing. Nevertheless, It is to be observed because it is of the Over-ruling Hand of God: Hence that in Prov. 22.2. The rich and poor meet together: the Lord is the maker of them all. And here,

• [1.] THE Principal Duties of the Rich are,

  1. TO take b • ed that they Despise not the Poor. because they are so. It is a thing too frequent for such, especially if they are raised from the Dunghill, to Scorn, Despise, and look with Contempt upon their Poor Neighbors, as if they were of another Species: But this is to abuse the Favor of God, by whose Blessing they gained their Wealth. To be Rich and Humble, is a desirable, but a very rare Combination. We are tall Prov. 17.5. Wh • s • m • cketh the poor, repreacheth • is maker: and he that is glad at calamities, shall not be unpunished. And such are they, who taunt the Poor with their Poverty, as if it were their shame; and they must not open their Months before them: Such should remember, That their Wealth makes them not better Men; Wealth and Folly do too frequently dwell under the same Roof, and a Rich F •• l is no better than an Ass in Fine Trappings. They should also consider, That they Pride themselves in a thing of nothing, and which may in the Turn of an Hand forsake them; and then, their former Pride will expose them to the greater Contempt. Hence that, Prov. 23.5. W •• l thou set thine eyes upon that which is not? for riches certainly make themselves wings, they •• y away as an ca • e towards heaven.

  2. TO Relieve & Succor the Poor, out of their Abundance. No Man is Lord-Proprietor of his Estate; but is made a Steward of it by God. whose it is. Wealth is one of those Talents which God best we upon Men, which they are to Occupy for Him, whereof they must give an Account to Him another Pay: And He hath made the Poor to be the Objects of their Charity; and hath given these Charge concerning them, 1 Tim. e. 17 18 Change them 〈◊〉 are rich in this world, that they be not highmanded, nor 〈◊〉 in uncertain riches, but in the living God, 〈◊〉 giveth us ri •• lie all things to en •• y: that they 〈…〉 ; that they be 〈◊〉 good works, ready 〈◊〉 r • bute willing to communicate. And if they w • h lay out all upon gratifying their own L • sts, and mean while shut up their Bowels, against such as are in Want, and let them Starve, rather than Deny themselves of their Super • nities, it will expose them to an un •• rfortable R •• k • ning another Day.

• 〈◊〉 • ill Duties of the Poor on the other 〈◊〉 are •• nc •• all • .

  1. NOT ••• ery •• all • Re ••• e in the Pr • s ••• y of 〈◊〉 Wealthy 〈…〉 . It is 〈◊〉 much a Fault among Men that they can hardly bear to see others Prosper, and themselves in Adversings and here a not only show their 〈◊〉 ••• tent at the Providence of God, as unequal, but all to bear a Prejudied Spirit against them & be always free •• ing at them and seeking to undermine them. But they ought on the other hand to Rejoice with them; Rom. 12.15. and to Thankful to God that He Blesseth them. Env • ing therefore s •• koned among the Works of •• e Hesh, Gal. 〈◊〉 . 21. And hence it is forbidden in respect of another's Prosperity, Psal. 27.7. What if God will give another more in the World, than He will give to us, may He not do with His own, as He sees Good? And shall out Eye be Evil, because He is Good.

  2. TO pay them a due Acknowledgement for all the Kindness they receive from them. There is a sort of Subjection due from the Poor to the Rich, inasmuch as they have a suberdinate Dependance on them: We are therefore told, Prov. 22.7. The rich ruleth over the poor, and the borrower is servant to the lender. When therefore God inclines their Hearts to Improve their Estates, either for the Public Benefit, or for their Private Support and Supply, they ought not only to Bless God for it, but also for them; and acknowledge them in it, for which they should Love and Commend them and Cordially Pray for God's Blessing to be upon them.

III. ANOTHER Inequality which God makes between Men, is in regard of Gifts, Whether Natural or Acquired. There are Diversities of these which God Distributes among Men according to His Pleasure. Some have large Natural Abilities, and these also advantaged with great Attainments of Skill, Knowledge and Prudence; whereas others are low in both regards: These Gifts also are diversely distributed, 1 Cor. 12. begin. And these are conferred by God, to render Men Publicly Serviceable, and the better fitted to Profit others. Now,

• 1. THOSE that do Excell in Gifts, ought to improve them readily for the Benefit of others, who need the Help of them. God hath bestowed them for that end; and made them the Stewards thereof, 1 Pet. 4.10. And if they do not thus Improve them, they hide their Talent in a Napkin. This should keep them Humble, and make them not to despise those that are Weaker than themselves, but acknowledge God's Kindness, in making this difference, and thus using them to His Glory by being Profitable: And this is to use them to the End for which they were Conferred, 1 Cor. 12.7. And this will be the way to Honor themselves, and do Good in their Generation.
• 2. THOSE that are Inseriour in Gifts, should highty V ••• the others, and thankfully make Improvement of them. Man was made a Sabbath 〈◊〉 Cr •• tur •• and 〈◊〉 hath seen me • that •• e should ••• d the help of a •• b •• When therefore God makes any Useful by those Abilities which 〈◊〉 confers upon them, and de •••• n • of them to Serv •• others with them th • y are not to be d • sp • ted or malig •• d, but prized: doubtless herein they really Excell. We are told. Eccl. 〈◊〉 . 1. Who is as the wise man? and who knoweth the •• rp •• tation of a thing 〈◊〉 a man's wisdom maketh his ta • e to shane, and the boldness of his face shall be changed. And we ought to account them Blessings; to be willing to learn of them, and take Opportunities of Conversing with them 〈◊〉 •• quiting of them; for we are told, Prov. 20.5. • ansel •• in the heart of man, is like deep utter; but a man of understanding well draw it out. And since God hath divided these Gifts, there should be a mutual Preference accordingly; which seems to be the mind of, Phil. 2.3. Let nothing be d • ne •• r • ugh strise, or vainglory, but in ••• ness of mind, • et each esteem other be ••• r than themselves.

AND this may suffice to have been spoke concerning those Orders, between which their is a Superiority and inferiority.

IN the next place, Our Catechism informs us. That the Relation between •• u • ls, doth of come under the Comperehension of this Command That all Mankind do, in some way or other, stand related each to other, is certain; and wheresoever there is a Relation, there is as Obligation which follows from it, and is accommodated to it.

NOW there are some Considerations upon which Men stand upon 〈…〉 and, there is no Superiority in them: And this Consideration may be there, where in other respects there may be a distance in Degree, as is evident.

NOW this Equality may come under a double Consideration, viz. Either Common or Special:

1. THERE is a Common Equality, which there is between one Neighbor and another, considered as Neighbors. Neighbor and Neighbor come under the same Denomination, and in that Regard stand upon one Ground; and such especially are those who stand upon a Level, and their Degrees are Equal. This also comprehends under it, Men that bear the some Breadth in the Place which they are in: And so are some Men in Authority alike, as well as Men of the Common sort. Now there is a Love which these owe each to other; for the Comprehension of the Second Table is expressed by Christ, Matth 22.39. Thou shalt love thy Neighbor as thy s •• s • . And this Love hath a Respect, not only to the Five following Precepts, but also to this, in paying Honor one to another.

AND the more special Duties here are,

• 1. TO maintain a due Respect each for other by acknowledging each others Worth & Excellency. And this is supposed to be mainly intended in the forcited, Psal 2.2. There is an Emulation which such are apt to entertain, by which they seek to depreciate their Neighbor, • elevate themselves above them. Whereas thus Command requires the contrary. There is hardly any Neighbor, but we may see (if we look with Charitable Eyes) something in him for which he is to be Commended, and wherein he out-doeth us; and we should readily give him the Preference in it, and be always ready to Commend him for it: Hence that in Rom. 12.10. Be kindly affectioned one to another with brotherly love, in honor preferring one another. And when we hear them Commended for such things, we ought to be glad of it; and be so for from Detracting from it, as to give our ready and cheerful Assent to it: Yea, if they should be Preferred before us, not to Malign them, but to be well-satisfied in it.
• 2. TO maintain a Civil, Courteous and Neighbourly Conversation, one with another To avoid Estrangedness, Scorn & Morosity: As in the fare-cited, Rom. 12.10. Which is to be espressed in their mutual Behaviour. Neighbors should Live together as Neighbors, and 〈◊〉 as Enemies; giving one another good Words, 〈◊〉 not snarling & snapping; and ought to be ready to do one another good Turns, when occasion offers, as well as to receive them: This is the any to uphold the Ends of Civil Society, and preserve the Happiness of it; which, for want of this, will be very much impeded. Yea, They should account it an Honor rather to Serve 〈◊〉 be Served; rather to Give, than Receive; rather to pay Respect to others than receive it from them: And indeed this is the most Rational way to be Respected, Honoured and Served by 〈◊〉 Neighbor, and be well-esteemed by all this we Live among.

II. THERE is a Special Equality made between some, which doth not arise from Nature, i •• Combination; and this is that which is called Friendship: which is Recommended to us, not only by Moral Philosophy, but also by the Word of God. And the Truth is, The Necessity of Mankind, for their Well-being, calls for it; 〈◊〉 there is no Living well in this World without it: He that hath not a Friend to whom he may upon his Secrets, unburden his Griefs, & of whom he may ask and receive Advice and Help at all Times, is Miserable. And true Friendship Wisely laid, and duly maintained, is the greatest outward Felicity that can be here enjoyed: This therefore the Psalmist aggravates his Affection by, Psal. 88. ult. Lover and friend hast th •• past far from me, and mine acquaintance into darkness. Now whatsoever Disparity there may be between Friends, in their Condition • ove; yet as they are Friends, so there must be a Parity. I shall not here speak all that might be, of this Noble Subject: only observe the Special Duties lying upon Men in this Relation.

1. THE Love & Kindness between Friends, •• ght not to be Common, but Special. They mistake, who think that we ought to Love all alike; for we have observed, That the Love is to be Calculated according to the Relation: Now this is a peculiar Relation, and calls for the most intense Affection. The Wise Man tells us, Prov. 18.24. A man that hath friends, must show himself friendly: and there is a friend that sticketh closer than a brother. And it is a Commendation which David gives to Jonathan, 2 Sam. 1.26. I am distressed for thee, my brother Jonathan: very pleasant • ast thou been unto me; thy love to me was wonderful, passing the love of women. And the reason of this will further appear, when we come to consider the things wherein this Friendship is to be employed. A Man should Love and Honor all Men; but True Friendship is a contracted thing, and extendible to but a very few. He who seeks to make many Friends, doth therein practically say, that he indeed seeks none at all; but is willing to rest contented in a common Love. The Scripture usually mentions a Friend, in the singular Number.

2. EVERY Prudent Man ought to be very Cautious in the Choice of a Friend. We observed, That this Relation is purely Elective; and therefore it calls for Deliberation, and is not to be taken up Rashly, and entered upon Inconsiderately. Every Man that may be fit for Human, nay Christian Conversation, is not qualified for being our Close Companion. It is true •• , We may be mistaken in Men; and our Friendship may be betrayed by them, whose Hearts are false, whilst their Words and Carriages are most smooth and obliging: this David proved to his sorrow in Achitophel, Psal. 55.13, 14. But for all this, He that strikes up a Friendship in Haste, is likely to repent of it a • Leisure; for there are special Qualities to be sought in a Person, whom we may expect to be able to make use of as a Friend on all occasions. And though' there is often a sort of Natural Aptitude between such & such, for this Close Combination; yet there are those things, which are further to be inquired after, the want whereof will unfit them for it.

3. THERE can be no true Christian Friendship, where there is not the Fear of God. It is His Glory, that ought to be the last End of it; and all other Designs in it, ought to bear a due Subordination to that: so that though' this Godliness be not all that is to be sought in it, yet it ought to be the Basis of all the rest. A Combination between Persons, separate from that, is not a Friendship, but a Conspiracy, and will not tend to the Good, but the real Hurt of those that are engaged in it. It was a close Reprimand given by the Prophet to him, 2 Chron. 19.2. And John the son of Hanani the seer, went out to meet him, and said to king J • h • shaphat, Shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from before the Lord.

4. THE Special Duties between Friends, are such as these:

• 1. THEY must make great Allowances for Human Frailties. There are none to be found in this World without them, and if Friendship be broken on account of these, it must be very short-lived. This is necessary in all Relations, and peculiarly in this, else Jealousies will be easily raised and somented; whereas C •• dour calls for Charitable Constructions, and the best Interpretations: And it is the nature of Love to 〈◊〉 many Frailties; and the more intense it is, the greater Allowances it will be willing to make.
• 2. THEY ought to stick by each other, in Times of the greatest Adversity. It is the Wise Man's Observation, Prov. 17.17. A friend •• veth at all times, and a brother is br •• for adversity In Times of Prosp • rity, many will see • friendship with a Man, and pretend to the greatest Respect, and readiness to Serve him: But he that will keep fast at all Time; and when the Man is reduced to Distress, and all Men withdraw and forsake him, will be the same that he ever was, this is a Friend indeed; and such an one was Jonathan to David. The Wise Man observes, Prove. 19.4. Wealth maketh many friends. But one that will not be ashamed of or afraid to stand by us, in our deepest Troubles, is more worth than all of them, though they were as many more.
• 3. THEY should readily open their Souls into e •• h others bosom. Here is the great Benefit of having a Friend: to him we may freely and without fear disclose our Mind, in things which it would be our folly to publish to the World. A Friend is called a second Self; and there are those things that are Secret, which we either greatly need Counsel about; or which oppress our Hearts, as long as they are kept pent up. And he that is now thy of his Friend, doth herein say, That he counts him not to be a Friend: Hence that, 2 Sam. 13.4. And he said unto him, Why art thou, being the kings son, lean from day today? 〈◊〉 thou not tell me?
• 4. THEY ought to keep each others Secrets Faithfully. And this necessarily follows from the former; else it would be Frenzy to impart our Secrets to another, if we could not Confide in him that they were as safe, as if we had kept them locked in the Cabinet of our own Bosom. He that cannot keep Counsel, is uncapable of being a Friend indeed: Hence that, Prov. 11.13. A t • e-hearer revealeth secrets: but he that is of a faithful spirit concealeth the matter. A Man lays his Credit and Safety to Pawn, when he trusts another with his inward Thoughts; and if he Betrays them, he is not fit for Human Society, much less for Intimate Familiarity.
• 5. THEY ought to hear each others Burdens, and be at all Times ready to Conj • ct & Counsel one the other. A Friend should make his Friends Condition his own; and Resent it as if he were himself in the same. David herein shows the Vi • eness of his Adversaries, by telling how he carried it to them in their Trouble, in which he shows the Character of a Friend Psal. 35.13, 14, 15. But as for 〈◊〉 , when they were • i •• .—I humbled my soul with Fasting: — I be •• aved myself as though he had been my Friend or Brother.—But in min • Adversity they re •• i • ed —. He is not worthy of the Title of a Friend, that hath not a tender Companion upon us, & will readily express it when he sees us in Distress, and bowed down under Tr • ubles: Hence that in Joh 6.14. To 〈◊〉 that is f ••• ed f • r 〈…〉 f ••• ed from his friend. And • ow Pari •• tical •• that Exp •••• l • tion, Chap. 19.21. 〈◊〉 p •• y upon 〈…〉 pray upon 〈◊〉 . O ye my friends, for the h ••• of God hath tr ••• ed 〈◊〉
• 6. THEY ought to deal •• er • lie & F •••• fu •• y one work another. Nor can Friendship be server Improved, or more kindly Applyed that by this, which is one principal Benefit of it, A Man cannot possibly be a ••• tterer and a Friend too; and he that cannot hear a Rebuke from a Friend, is altogether or w • rthy of one: David reckoned it the greatest Kindness to be thus smitten, Psal. 1 • 1.5. •• t the Righteous smite me, it shall be a kindness; and 〈…〉 reprove me, it shall be an excellent ey • , which shall not break my head: for yet my pr • yer also shall be in their calamities. And the Wise Man hath such a Remark, Prov. 27.6. Faithful are the wounds of a s ••••• , but the kisses of an e •• my are ••• e • rful. And saith, Ver. 14. He that blesseth his friend with a le • d 〈◊〉 r • sing 〈◊〉 in the morning, it shall be r ••• ted course to him. Though we should not Betray our Friend is Disgrace, yet we ought to give him Warning of his Danger: And if it be Hatred to a Neighbor, to suffer Sin upon him, for want of giving him a seasonable Rebuke, (I •• . 19.17) much more is it to a Friend, who confides in us on this Account.
• 7. THEY shou •• • elight in each others frequent Converse. There must be the gre ••••• Freedom between Friends; and they should be often Refr • shing each other, by fa •••••• and open hearted Communion: hence that, Prov. 27.9. & 17. O • ntment and perfume •• j • ice the heart: • o d • th the •••• tness of a 〈◊〉 fri • nd by hearty counsel. Iron s •• r • neth 〈◊〉 , so a man sh • rpneth the countenance of his fr ••• d. It is of the nature of Love, to seek much Intimacy with the Beloved, and accordingly to be as often as they can together; and a Neglect in this regard, will both hinder the Ends of this Relation, and tend to Distance and A ••• nation, which will in a little Time break the Bond asunder: They should therefore avoid all that would tend to breed Strangeness, especially U • b • sp • rers and I •••• b •• rers, who often separate chief Friends, Prov. 16 28.
• 8. THEY should maintain e •• h others E ••• tation. He is not worthy the Name of a Friend, that will not stand up for his Friend when he hears him Repro • ched, Reviled, Slandered; and will not as deeply Resent it, as if done to himself. It is true, He ought not to Lye for his Friend, or do any Sinful thing in his behalf; • ut when he is wronged in his Name, and exposed by the Va • evol •• t Tongues of others, he should show himself, by taking his part, defending his Innocence, and excusing his Imp • rse • tions; such was Jonathan 1 Sam. 19.4. & 2 • .22.
• 9. THEY. must Near ••• this Friendship with all good Offices. W • are adv • s • d, Pr • v. 18.24. A man that hath friends, mu • t • hew b •••• s fry • d • y. There are the Testimonials of Kindness, 〈…〉 • f • on 〈◊〉 Norish the Ard •••• s of 〈◊〉 Love 〈…〉 must be matual. There are in the Nature of Fallen Man. Jeal uses too, casely kindled, 〈◊〉 are as Water cast upon the Faire of Love; and every Slight, or for • mi • g, Unkindness, is 〈◊〉 to some of them: The lost way to prevent 〈…〉 to take all Advantages, to continue Nor Takens of our Constant and unshaken Friendship. And having such a Friend, let us not be given to Change; but endeavor to keep it s ••• to the end; taking his Advice, Prov. 27.10. U ••• ne ••• n friend and 〈…〉 s •• 〈◊〉 ; re •• i ••• g 〈…〉 •••• der of use in the day of thy 〈◊〉 ; s •• ••••• r is a neighbor that is near, than 〈◊〉 that s ••• .

THUS have we briefly considered the • ff • rmance part of this Command; which well thought of, will serve to H • mi • le us for our short-comings; and drive us to CHRIST for His Grave to holy, and Righteousness to cover the Imperfection of our own.

SERMON CLXXXVIII.

It is a general Rule, That when Precepts are understood, the Sins against them are Rationally inserted: Ke ••• m est index sut or 〈◊〉 . And it is c • m • ted sufficient, in the bring down the Doctrine of any Science, to give the besitive Procepts or Canons which belong to it: But in the D •• c ••• c of Religion, it is therefore not enough only to lay down what is Truth, but also to discover Error; not barely must tell what is Duty, but also to point out what is Son, by reason of the Pravity and Indisposition of our Corrupt Natures which ar too apt 〈◊〉 • o •• Good, and God Evil, &c. Isa. 5.20. Nevretheless. Having more distinctly laid open be several Pat ••• certain of under the Precept, I shall very liberty pass over the Negative part of it.

We have also formerly considered. That a Command may he broken in T ••• regards, viz. Father by not thing the things re • a • red in it; why doing the things we ich ••• e. •• n • rary to it: Liordingly our Ansner tell's us, That in this Command is f •••• •• en, both the neglect of, and the dang that which is against the Honor and Day, which is due to and from Persons, in the Order and Relation which God hath placed comein. When the Relation is not acknowledge, and the Respect belonging to it, is not 〈◊〉 but a countrary Causings is expressed.

I shall hate wave the ans ••• d Consideration the Sirs of 〈…〉 , by which this Precept 〈◊〉 lated; 〈◊〉 • s the n • t doing of the ••• gs l • f ••• u 〈7 letters〉 ned as Paties, fully diseves them. And as to the Sins of Tr •• ss •••• n, of Violation • hered to this Command, some brief Intimations may suffice: And we may take them up in the Order wherein we considered them under the former Answer.

First, PARENTS are guilty of Transgrening this Command,

1. WHEN they deny their Children suitable Maintenance, according to their Part and Ability. We are told, 2 Cor. 12.14 For the children caught not to lay up for the parents, but the parents for the children. When therefore they do withhold from them, that which is due, and within their Power, they certainly discourage them, which ought no to be; Col. 3.11. And we are told, 1 Tim. 3.8 If any provide not for his • ten, and specially for those of • i • own house, he hath denied the faith, and his worse thin an infidel.

2. WHEN they withhold from them the Means of Sperit •• God. Parents are mainly concerned for the Souls of their Children: When therefore they not only neglect their Instruction, but also restrain them from the Opportunitics and Advantages of Saving Knowledge; will not allow them Time to Read the Scriptures, to Attend upon the Means of Grace to Wait upon Casechising, which is peculiarly designed for the acquainting of Young Ones with Saving Truths; they Transgress this Command, which requires, that they bring them up in the nurture and admonition of the Lord, Eph. 6.4.

3. WHEN they bring them up with over • send Indulgence. There is a Government of Children, which belongs unto Parents by a Natural Right; and God requires it of them; and if we part with it, and suffer them to have their Wills in all things, and they must not have a Check or Reproof, they sinfaily Omit their Duty. This was the thing Charged upon David in regard of A •• n • j • b, 1 Kings 1.6. His father had not displeaset him at any time, in saying, why hast thou dere ••• ?

4. WHEN on the other hand they tree • t them with Cau • lty, Pitter Carriages to Chaldren is unnatural; and must receive often great Dis •• n •• gement to them, and provoke them to take unhards • me Courses contrary to Col 2 21. Fathers: pro •••• not year Children ••••• ger, i •• t they be dis ••• taged. Nay sometimes that which will not consist with Discovery of Parental Love, is here a Fault.

5. WHEN they 〈◊〉 them to do things th •• 〈◊〉 S • n • ul. • 0 5. • one way in which we may be Partakers in other Men's Sins, and C •• a •••• the 〈◊〉 of there to out selves: Not can Parents show more want of Love to their Children than to be their Advisers & Infir • c • ters in such things as are Breaches of God's Holy Live, and thereby expresing themselves to God, Holy Anger: Herein Res • 〈◊〉 was unkind to Jack, &c. and be smarted for it, Gen. 27.

6. WHEN they set them an Evil Example. Children are apt to Imitate their Parents, and in nothing more than in things that are Evil, to which their Corrupt Natures Incline When Parents will • wear, Curse, keep Evil Company, lite Idly, be Drunk, and neglect Religions Orders in their Families; no thank to them, if their Children do not take after them, or do worse. It is Recorded, 1 Kings 22.52. And he did evil in the sight of the Lord, and •• iked in the way of his futher, and in the way of his number; and in the way of Jerab •• m the son of N • b • t, who made Israel to sin. And, 2 F • ngs 6.27.2 Chron. 22.3, 4.

7. WHEN they with bold from them seasonable Marriage: And that either by forbidding them, or with-holding due Encouragement from them. The Laws of all Civiliz'd Nations have provided a Remedy against this; and many Tragical things have been the Just Punishments of this Unnatural Carriage of Parents.

Secondly, CHILDREN render themselves guilty of the Breach of this Commandment; when,

1. THEY Rebel against their Parents Lawful Commands. The Command for this, is abundantly urged in the Word of God; and the very Light of Nature discovers it: So that what their Parents do Lawfully Command them, they cannot without Sin refuse Obedience unto. It was Impudence in the Son, who, when his Father bad him go to Lebear in his Vineyard, said, I go not, i. e. I will not go: Marth. 21.18.

2. WHEN they Pespise and carry themselves Insolently towards their Parents. This is contrary to the Honor which God hath required: Hence this is Cautioned against in Prov. 23.22. Hear • en unto thy father that begat thee, and Despise not thy nother when sle is old. And severely Threatned, Chap. 30.17. The eye that weeketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the v • urg eagles shall eat it. Parents have their Infirmities; and as they grow in Years they will Increase; and for Children to Scorn them for this, is Brutish.

3. WHEN they break from Family Government, and keep no Orders. They come and go when they will, keep what Company they please; and Absent themselves as they please, as all Hears of the Day or Night; and will 〈◊〉 there •• alned by all the fair Means that can 〈◊〉 usel with them, being Impatient of all Subjection. God hath appointed a severe law against such as these; • eat. 21.13, 1 • . & ••••• ds.

4. WHEN they Rob 〈◊〉 of, • r • r •• g •• Wafle that 〈◊〉 • s. Parents e •• ght to •••• rith their Children. But the • d s •••• l of this is in their hand, and Children have not the liberty to take and spend at there Pleasure And it is not only a real Robbery, has also a despising of their Parents Ambority: Hence forbidden, Prov. 13.26. He that w •• eth is father, and • l • s • th away •• s •• there, • s • s •• the causeth 〈◊〉 , and •••• geth re • r •••• .

5. WHEN they Neglect the Care of this Per • is, who are brought to Necessary: They • arden their Hearts against them; and will rather suffer them to Perith than afford them the necessary Succours, which their Condition calls for: This also diro • ls croseth the Precept of God, 1 Tim. 5.16. If any 〈◊〉 a woman that be ••• eth, here ••• d •• s. 〈◊〉 them, nel • eve them, and let not the •• a • a •• be charged; that is may recevie them that are 〈…〉

Thirdly, HUSBANDS and Wines 〈◊〉 break this Command.

And that,

I. IN regard of the Joyat Duties, that 〈◊〉 in Commen between there.

• 1. WHEN they Live in Discord When they maintain Quartels one with another; and at all times Provoke each other: This is contrary to that Conjugal Love, which it the Bond of that State, which obligeth them carefully to please one another, 1 Cor •• 33.34.
• 2. WHEN they withstand each other in the Government of the Family. These have a 〈◊〉 Care of the Education of their Children, and maintanance of Authority over their Family; and when they Lisagree, and what the one doth, the other undoeth, or withstands; what can this tend to, but the subverting of Facily Government; and thwarts the Duty of upholding each others Authority.
• 3. WHEN they are False one to the other When they break the Marriage Bond, and defile the Marriage Bed, and thereby dis • onour one another. This also comes under the Seventh Command: but we here observe it, as inconfident with that Conjugal Lo •• which is required in this Command, against which God's Law was very severe.

II. IN respect to the Duties proper is Each of these. Here,

• [1.] HUSBANDS are Char • e • able with Sin against this Command;

  1. WHEN they every at •••• tly a • , and insultingly over, their Waves. When instead of making them their Companions, they • re • t them as Slaves; and make their Condition fordid and very ureasy; contrary to the Precept, Col. 3.1 • . Hathands, love year waves, and be not b ••• r against them. And 1 • et. 3.7

  2. WHEN instead of taking Care for this Comfortable Sup ••• t they 〈…〉 and •• s •• te • n R • otous loving. 〈…〉 ••• icle, 1 Tim. 5. 〈…〉 , and specially for these of his 〈…〉 , he •• ebb 〈…〉 And • e 〈…〉 I 〈…〉 And of 〈…〉 Wastes 〈◊〉 which so 〈…〉 Coming, or any other Local Course, how 〈◊〉 .

• [2] THE Wise is here also Guilty.

  1. WHEN she usurys Auto my over her shacked 〈…〉 When the •••• seth him in her Heart and insulter ever him in her Ca ••• ge, and is never Content 〈◊〉 of his Administrations: But is always being Fault and Contrading • un • Such a wise was Jeadal.

  2. WHEN 〈◊〉 makes a Slave of the, to 〈◊〉 her Pride & 〈◊〉 She cannot be 〈…〉 but instead of 〈◊〉 she must be Soul in things with her Neighbor 〈…〉 shall have 〈◊〉 living.

  3. WHEN 〈◊〉 to do her Part, for the preserving 〈…〉 and Support • s • the 〈◊〉 . She remarks not how things are Wasted; and 〈…〉 to be is God. to use Care and 〈◊〉 in her place; and matters not what goes to Rea ••• the may have in Idleness. This is contrary to the Character of a Vert •••• 〈…〉 11, &c.

Fourthly, THIS Command may be broken, ••• er by Masters or Servant.

(1.) MASTERS may reader themselves only in this,

• 1. WHEN they carry themselves Cruelly is 〈◊〉 Servants. It is a Command, 〈…〉 and ye masters, do the same things 〈◊〉 them, 〈◊〉 rea • ring. And this Cruelly is ex •• cied in Word. when they Treat them as •• es, and give them all scornful Titles, as if thy were Creatures of another Species: threa ••• with all severe Menaces: And indeed, 〈◊〉 by with • holding from them, their due Support of Life, allowing neither for Food or 〈◊〉 that which is convenient: Partly by •• ties L ••• r of them, beyond their Strength and Ability: Partly also, by barbarous using 〈◊〉 with B •• s. All Inhumanity in these 〈◊〉 , is a • w • full Usurpation upon this Rela ••• contrary to. Col. 3.1. Ma • iers, give unto 〈…〉 is 〈◊〉 and 〈…〉
• 2. WHEN 〈◊〉 will not af ••• them the 〈…〉 spiritual and saving God. 〈…〉 Instruct them at all, nor give 〈…〉 , Hear and Learn those 〈…〉 may be Instructed in the 〈…〉 , keep them 〈…〉 advantages. This 〈…〉 Account they must 〈…〉 Day. of their Servants 〈◊〉

(2.) SERVANTS will have also be found 〈◊〉 .

• 1. 〈…〉 and 〈…〉 Father refusing to do 〈…〉 Service, and doing 〈…〉 the Comm ••• 〈…〉 .
• 2. WHEN 〈…〉 Master and 〈…〉 . And that either in 〈…〉 it 〈◊〉 , it Running away, is by employing it 〈◊〉 themselves, to their Master is and damage by W •• king deceitfully, 〈…〉 which is forbidden. 〈…〉 by 〈◊〉 and Purl • ring, writing them in their 〈◊〉 either by spending it upon their Lusts, or taking it to 〈…〉 of contrary to 〈…〉 .

Fifthly. THIS Command may be Transgressed, 〈◊〉 the aged and Younger Persons as such

• 〈…〉 Persons are here Guilty, when they such Evil Example before the Younger, in their Conversation. And this is, When in anything they Live contrary to the Character, Tim. 2.2. That the aged 〈◊〉 be s • ter, grove, temperate, sound in faith, in charity, in patience. For old Persons to be Intemperate, and given to Excess in Drink, (which is a thing too frequent it is a vile Reproach to them; to see them Covetous and Scraping, as if they were to Live here forever, or would carry something away; to have them Swear. Curse, take G •• s Name in vain, is an ill Sight, and a miserable Example: Well then might the Wise Man use that limitation, Prov. 12.21. The wary lead it 〈…〉 , if it be found in the way of righteousness.
• 2. YOUNGER Persons break this Command, by a C • mtempt • at Carriage toward these that are aged. When they Despise them for their age, which doth itself call for a Respect: or carry it Insolently towards them for the Ins •• ties, whether Natural or Moral, ) which they labor of; when they despise that Precept, Levite 12.32. Thou shalt rise up before the hary head, and • on • ur the fa •• of the old man, and fear thy God I am two Lord. When they think themselves Wiser than the Ancients, and so scorn their Advice; laugh at them for their Prety, and show Contempt to them for their grave Instructions; and with Rib. brew, for sake the Counsel of the O • d Men, and we so far from •••• ing their G • od Example, that they make a Ma • k, or Soft at it.

Sixthly. THIS may be Considered respecting Magi •• rater and S •••• ds.

(1.) THE Civil Magistrate may here be Gui;ty;

• 1. BY Enacting of Evil Laws. We read, Psal. 〈◊〉 Shall the throne of iniquity have 〈…〉 which frameth mischief have 〈◊〉 . And these may be Evil, which either R ••• a False Worship, or tend to the Sur • re ••• of that which is hight: As also whatsoever the Umust. and contrary to the Civil Happiness of a People, or Sul • cersive of these Liberties and Immunities, which by the Law of Nature b • l • ng unto them.
• 2. BY Tyran •• over 〈◊〉 Sa • jeus. Which is exercised. When Men in Power, without Law. invade the Liberties and Properties of the Subject; and thereby Oppress them: When they Usurp an Arbitrary Government, and make their own Will their Law, in whatsoever may gratify their Ambition or Covetousness. This is expressed in that Warning given to Israel, 1 Sam. 8 11, &c
• 3. BY wresting of Judgment. This belongs to the Executive Power: When the Laws are either Superseded; or by perverse Glosses and Misinter pretations improved to wrong the Innocent, and favor the Nocent; when Good Men shall be injured, and Ill Men favored: Hence that, Lam. 3 36. To subvert a man in his cause, the Lord approveth not.

(2.) SUBJECTS do notoriously Sin against this Command;

• 1. BY a Contemptuous Carriage towards their Persons & Government. When their Authority is despised, and their Laws disregarded; and Men without regard, break their Good and Just Laws: What is this but to reproach the Government, contrary to that Subjection, Rom. 13.1.
• 2. BY murmuring against, or speaking Evil of Rulers, even the Best: Yea, often the Best are most uneasy to a People, and they cannot bear them; and nothing can please them, but these must be Reviled as if they were the Plagues of the Place. This is a thing which is reproved, Jude ver. 8. And speak evil of dignities.
• 3. By Insurrection & Rebellion. In what Case a People Oppressed by their Rulers may with-stand the Oppression, is not a thing I now Dispute: But for them upon every Disgust, Tumultuously to Rise, and throw all into Confusion, is a thing no way warrantable; but provoking to God.
• 4. BY fraudulent with-holding of their Just Tribute, for the Upholding of Government: In what Cases the Subject may hide from Knowledge, what the Law exacts, I will not here Enquire, it being a nice Case; but God hath made it a Duty, Rom. 13.7. Custom to whom custom is due. And Fraud here is a Sin.

Seventhly, MINISTERS also, and Church-Members, are here Concerned.

(1.) MINISTERS may notoriously break this Command;

• 1. BY Preaching & Instilling of False Doctrines. Hereby they do what in them lies, to destroy the Souls that are under their Charge, whose Duty is expressed, Jer. 3.15. And I will give you pastors after mine heart, which shall seed you with knowledge & understanding. Such Preachers are therefore called the Ministers of Satan, 2 Cor. 11.15.
• 2. BY an Evil Conversation. They are to be Ensamples to their Flock, and Preach by their Lives, as well as by their Doctrines: When therefore they lead ungirt Lives, and contradict their Preaching by their Pradice; they do not they that Love of Souls, which they ought to do. Paul could say, 1 Cor. 11 1. bey • l • ce • s of we, 〈…〉 of Christ.
• 3. BY their taking other employment, which under them from d • se arging their Duty. Their Duty is to be in there things, to make their Ministry their Calling; if therefore they lose themselves in other Business, which ••• voidably takes them off from this; it is their Sin, 2 Tim. 2.4.
• 4. BY Usurping a Power ever their Fuck, which Christ hath not ve • ed them •• thal. There is a Power which they ought to assert; but a Domination is not granted them; and if they assume it, they become Guilty, 1 Pet. 5.3. Neither as being Lord's ever God's heritage, but being ensamples to the sick.

(2.) CHURCH-Members may break this Command;

• 1. BY assuming to themselves an Authority which belongs not to them. When they Challenge a Liberty to themselves, which is Subversive of the Authority of the Eldership; and do not Submit to the Regular Government of their Elders, contrary to, Heb. 13.17. Obey their that have the ru • over you, and s •• s yourselves; for they vetch for your souls as they that must give account: that they may do it with joy, and not with grief: for that is unprofitable for you.
• 2. BY disorderly Rejecting the Relation which they hear to their own Elders: As if they were entirely at their own Liberty, to rend themselves away, without any regard had to there whom the Holy Ghost hath made their Overseers; which tends to the Ruin of Church-Order.
• 3. By with-holding from them their Cons •• ble & Honorable Subsistence. When they thus Oppress them and their Families; and drive them from their proper work, to seek their own Support, without which they must suffer Hunger and Want; contrary to, 1 Cor. 5.14 Even so hath the Lord ordained, that they which preach the gospel, should live of the gospel.
• 4. BY maintaining continual Brawls & Contentions with their Ministers. Always finding Fault with their Administrations, and seeking to undermine them; which is to Liscourage them in their Work; and Contradictory to that Honor which they ought to pay them,

Eighthly, THERE is a Breach in this Command, between those that are Well-Descended, and such as are of a Lower Degree.

1. WHEN the former •• rr • it unworthy of their Progenitors, and that Honorable Birth they are Owners of: When they are a Disgrace rather than a Credit, to their Birth and Education.

2. WHEN the latter Despise, arde • st Contempt on the other: This proceeds from a Levelling Spirit; a disowning the Disterence, which God's Providence hath made.

Ninthly, BOTH Rich and Poor may be here Guilty.

1. THE Rich: When either they Despise the Poor for their Poverty, wherein they cast Reproach upon their Maker: or when they rest so to R • lie • e the Poor, out of the Liberal P •• am, 〈◊〉 God 〈…〉 their •••• s, 〈…〉 that which 〈◊〉 His 〈◊〉 , and He hath required.

2. THE P •• r: When they either ••• y the P • sperity of thei Neighbors, which 〈…〉 the Love they should • lear to them, ••• re •• gru • for all the Kindnesses they receive from there.

Tenthly. THERE is a Fault here, l • th in these that Exced in G • s •• , and such as are In •••• in them.

1. WHEN the former with h •• d, and will re •• prive from for the God of the ether; contary to: Cor. 12.7. The manisen ••• n of t •• •• rt is given to every man to 〈◊〉 for withal.

2. WHEN the latter S •• rn to be Instructed by • e ••• r, but I spise there: And particularly, then such are not regarded in H • ction to Places os Service, but laid aside; and • thers that are many sit, are presured before them.

Eleventhly, THIS Command is Transgressed by Ean • ls.

1. WHEN Neighbors Live together • neighborly. When they maintain Estrangedness among themselves, Live in Quarrels and State, deny one another Neighbourly Kindnesses, seek to Undermine one another in their 〈◊〉 and instead of d • ing God, ••• lart to 〈…〉 .

2. SP •• AL Friend 〈◊〉 Ga • y 〈…〉 when 〈…〉 Lord 〈…〉 the 〈◊〉 and 〈◊〉 J • r. More po ••• tly. When the P • s • rt 〈…〉 a Time 〈…〉 〈◊〉 w •• h 〈◊〉 of all •• ster their harding 〈◊〉 when to 〈…〉 expose thin • to 〈…〉 and M ••• . When they do 〈◊〉 faithfuly and ••• lly Ad •• se one another; but 〈◊〉 the •• er l • n give Advance or Encouragement to that which is Sinful, and will expose them to •• eds Anger, and Suffering in the World: When instead of Carvin 〈◊〉 and expose each other, by entertaining •• an •• against them, or publishing their In •• nitter to others.

THESE, and whatsoever else of like Nature, 〈◊〉 Iransgr • h us of the Fifty Command: • y which we are tought what need Christians Have to be very Wery to themselves, l • st in the Relation or other, they Violate the Command, and procure God's Displeasure.

SERMON CLXXXIX.

THE Words here reserred to, are expressed in the Command, that thy 〈◊〉 may being see. In the Hearer Text it is, That they 〈◊〉 Probing; and is supposed nextly to refer to father & Mother, for the Word is of an Adive ••• fi • ation: For altho' God hath the dispose of Life and Death in His hand; yet that is •• times referred to the Instrumental Cause, which •• lie belongs to the Principal Efferent. Now Parents may he said to Prolong the Days either 〈…〉 Moral Ca •• s • s; and that is 〈◊〉 their Faithful Endeavors to Educate ta • m in the Four of God, which is the way to by up Blessing for them: And the way for Children •• come by, and Inherit this Blessing, is for them carefully to Comply with the Duties re ••• el of them in this Command: And in this sense it stands to di •• c: Parents, how to expects this B • st Love to their Children; and quicken them to Care in their Religious Education. But if we, with our Transtation, take it to be an •• na ••• ge of the Active for the Passive or Neuter, 〈◊〉 is not infrequent in the Heaven Language, and them it is, Teat thou waist be lang •• ted; and so the Apostle interprets it, Eph. 6.3 Trot it may be well with thee, and that th •• may •• • ve •• l • ng on the earth. And so it is directed to Children, to excite them to their Duty. And we are here to take it extensively, to all the Relations in every Order of Men, which we before observed to •• me under this Command.

BUT for a more full & clear taking up of the mind of this Reason, we may consider the severals contained in the Answer and refer them to the Words of the pr • cept; which will sh ••• us, of what Importance it is, that all Ranks of Man be very Careful in the discharge of the Duties here required of them.

HERE then we may Consider,

I THE Nature of the beason is expresed. It is called a 〈◊〉 : And so the Apostle interprets it, Eph. 6.2— 〈…〉 ••• st commandment with Promise. The Words themselves are properly an 〈…〉 , That it may 〈…〉 with thee, &c. Law whatsoever 〈…〉 God gives unto Men in His Word, 〈…〉 the Nature of a Promise in them; for He doth not 〈◊〉 about to Dective Men: Nor can anything be a pr ••• er Motive to a Man; th •• a Prospect of G ••• , in the Parson: of 〈◊〉 thing that is before him: the hope of •••• ying whereof in ••• 〈◊〉 a way, 〈◊〉 him to Prosecute it. Nor 〈◊〉 Ra •••••• Hope have greater Security, than from a Word of Promise made by God Himself, who cannot Lye. There seems also in the Encouragement to be intimated a R •• onality of the thing itself; for, Orders observed among all Ranks of Men, hath a natural Tendency to the upholding and establishing of Peace among them; and Peace is big with manifold Blessings. The Apostle tells us not only that there is a Promise, but that it is the First Command with Promise: And we may here Consider how; for we know that there is a Promise, subjoined to the Second Command, of showing Mercy, &c. Some think that the Apostle intends, that it is the First Command with Promise in the Second Table; others that it is the First Affirmative Precept, that hath a Promise Connected: But it rather intends. That it is the First with a Special Promise, to particular Obedience to One Command; the former being General, referring to the whole Law, and pointing only to Mercy in general; whereas this Intimates a particular Benefit.

II. THE Subjects of this Promise; or those who have Right & Title to the Benesit laid up in it; viz. All such as do keep this Command. This also is implied in the Words; for as the Precept in self is Indefinite, and amounts to an Universal; so is the Promise Coextensive with it; it being offered to All for their Encouragement to Obey it: Only it is to be observed, That the Promise is Hypothetically Connected with the Command; Obedience to it being prescribed as the Medium to obtain it; so that if a Person neglect his Obedience, or Transgress this Command, he forfeits all Claim to the Good engaged in it. For the Rule formerly observed, viz. That where the Affirmative or Negative is mentioned, the contrary is implied; is true of the Reasons of the Command, as well as of the Precepts themselves: And it is to be observed, That the Word of God utters severe and awful Threatenings against them who Violate this Command: Deut, 27.16. Cursed he be that setteth light by Father or Mother. Prov. 20. 20. & 30.17. So that Disobedience to this Command, doth not only cut off the Entail of the Blessing, but also brings the Man under a Curse of God; which ought to be well considered: But everyone that is Faithful to this Duty, is Owner of the Promise, and shall not fail of the Good of it; though' as to the Manner of the Performance of it, we shall presently consider.

III. THE Benefits which are contained in this Promise, which are long Life & Prosperity: That thy Days may be long in the Land, &c. This Promise, as it was given by God to Israel from Mount Si • ai, had doubtless a special respect to that People, and to the Land of Canaan, which God had given to them by Promise, and to which he was then Conducting of them. But that it had a respect to the People of God in all Ages and Nations, whom he should bring into the Covenant with Him, is very certain: For which reason the Apostle urgeth not only the Precept, •• t also the Promise upon his Ephesions, who were Originally Gentiles; Eph. 6. beg. Children, Obey your parents in the lord: for this is right. ••• our thy father and mother, (which is the first commandment with promise) That it may be well with th •• e, and that thou mayest live long on the earth. Her are us (as some do) to Limit the Temporal Promise of the Old Testament, to Spiritual things under the Gospel, so as to exclude those that are Temporal from them; for the Apostle assures us, 1 Tim. 4.8. Godliness is profitable to all things, having the promise of the life that now is, 〈◊〉 of that which is to come. Peter applies that is Psal. 34.12.13. to Christians for their Encouragement, 1 Pet 3.10, 11. For be that will low life, and see good days, let him refrain his tought from evil, and his lips that they speak no guise. Let him eschew evil, and do dood: let him soth peace and ensue it. Now these Beneifts are h ••• reduced ot Two Heads, viz.

• 1. LONG Life itself. And that this d •• nextly intend a Temporal Life, appears, because it is said to be in the Land; and the Apostle interprets it of the Earth, Eph. 6.3. Long Life is in itself a Blessing; Death, and that a Bodily one, being the fruit of the Curse, and brought into the World by Sin, Rom 5.11. It is therefore threatened as a Judment, to 〈◊〉 Men off in the midst of their Days: For 〈◊〉 the Sin of Man, hath put a great deal of D ••• into Life itself, which renders it very 〈◊〉 to the Man; yet both a Man naturally de ••• it, and it affords him many Advantagen, which if he aright improves, will tend to his Fe • i • ings. Hence that is declared a Blessing, Job 5.26. Thou shall come to thy grave in a full age, 〈◊〉 as a sh • ck of corn cometh in, in his season. 〈◊〉 8.4. There shall yet old People dwell in the 〈◊〉 .
• 2. PROSPERITY: Under which 〈◊〉 comprehended all sorts of Blessings. And that this is included in the Promise, is evident, because God Himself so Expounds it in Deut. 5. • 6. — That thy Days may be prolonged, and that it may go well with thee. Philosophers define Life to be an Act with Delight; intimating. That so much of Sorrow as the Life is incumbered withal, so much of Death is in it; and though' it in God's Pleasure, that the best of Men shall meet with many Troubles in this Life; yet this Promise in it contains so much of Relief against, and comfortable Support under it, as shall made it become a Blessing to them.

NOW under this Prosperity there are these things principally included;

• 1. HEALTH of Body. Hence we have that Promise, Prov. 3.8. It shall be health is thy navel, and marrow to thy bones. Sickness of Body is one of the Appendages of Death, in that it disturbs the Man's outward quiet, and takes him off from the Business of his Life; and tends to hasten his Dissolution: It is therefore one of the Blessings promised to the latter Estate of the Church, and a fruit of their Re •• ciliation to God, Isa. 33.24. And the inhabitant shall not say, I am sick: i. e. They shall have no occasion to say so; and therefore Sickness sent among a People, are anoume, •• ted to these Judgments, which proceed from God's Anger.
• 2. PEACE & Qui • t from the Mo •• station of Enemies. And this is included in then Living long in the Land of their Inheritance, which calls for Peace, to make it a blessing indeed. It is therefore a frequent Threatning of Men for their Sins, that God will take away • o • e from them, and let in their Enemies upon them to lay them Waste, and to carry them into Captivity: When therefore the Psalmist saith, Psal. 37.34. Wait on the Lord, and keep his they, and he shall exact thee to inherit the 〈◊〉 . In intends a Living safely from the In ••• chments of the Adversary, and enjoying Peace among themselves; to keep them from Inward Broils, and Attacks from Abroad.
• 3. A Flourishing State of outward prosper • ty i • all their Affairs: Good Success i • their Undertakings, according to that Comprehensive Promise made concerning such, Psal. 1.3. And he shall be • ache a • ree planted by the river, of ••• er, that bring • h forth • ts fruit in his season; his •• af also shall not wither, and whatsoever he doth shall prosper. Men therefore that enjoy Prosperity, are said to Live, 1 Sam. 25.6. The Comfort of Man's Life hath a Subordinate Dependence, on the Supplies of the Good things of the World, which were made for the Support of we Outward Man: Extream and Pinching Poverty being one of the Evils, which make Man's Life a Burden to him; and is therefore one of the Penalties inflicted on Man for Sin.
• 4. TERNAL Life is also without doubt included in it; And may well here be supposed to be Promised to those that do • incerely and Evangel cally Discharge the Duties here required: Not but that Men may be acted with Moral Principles, and do things Conscientiously, which are the Matter of Duties, (without a Principle of Regenerating Grace in them) which yet God may take so much Notice of in His Providence, as to give them long Life and Prosperity in this World, which was all they sought after. Nevertheless, That this Promise grasps Eternal Blessedness in it, will be evident, if we consider that this Promise was Typical, and had therefore a designed Reference ultimately to Spiritual and Eternal things: The Land of Canaan was therefore a Type of Heaven; and all the Blessings of it, were a Representation of Spiritual and Eternal Blessings, though' not excluding of those which are Temporary, so far as they had a Subserviency to these. And hence the Blessings Promis'd in that Land, are said to be forever, because they were, (though' in themselves Temp • rary, ) yet shadows of those things that are to come, which are Eternal.

IV. WE have the Limitation of this Tenure, i • regard of the Dispensation of Good laid up in the Promise: So far as shall serve to the Glory of God, and their Good, who are thus Obedient. This Limitation indeed is not expressed in the Body of the Precept, but is to be understood according to the general Rule given by God in 〈◊〉 Word: That general Interpretation given by God himself, may here suffice, Jer. 18.7, 8. At what instant I shall speak • on • e • n • ng a nation, and concerning a kingdom, to pluck up, and to p • li d • wn, and to destroy it. If •• at nation against whom I have pronounced, 〈◊〉 from their evil, I will repent of the evil that I thought to do unto them. And that particular M •• a • e may further I • iustrate it, 1 Sam. 2. 〈◊〉 . Them that honor me, I will h • n • ur and they that despise me, •• all be lightly esteemed. It is true, There are some Absolute and Inc • nditi • nate Promises and Threatenings Recorded in the Word of God, which are the express Declarations of God's Purposes, and are therefore like them Immutable; of such we have that, 1 Sam. 15.29. And also the strength of Israel will not lie, nor repent, for he is not a man that he should repent. But in others there is a Reserve; and that not only on the Hypothesis of Men's Behaviour, but also on the Account of God's Sovereign Wisdom and Pleasure.

NOW the Limitations here mentioned are Two,

• 1. SO far a • shall be for God's Glory. That is His own Last End in all His Works, Prev. 16.4. The Lord hath made all things for himself. Somtimes it is most suitable to God's Holy • nds, that the Godly should be exercised with all sorts of Trials and Afflictions, in which this among others is included; and He hath not parted with His Prerogative on this Account; and this more peculiarly when they are called to Suffer in his Cause, and for the Defense of His Truth, as in Times of great Persecution.
• 2. SO far as is for their Good. God in all His Promises, and the Performance of them, hath a regard (next to, and in Conjunction with His own Glory,) to the best Good of His Children: And as He ever intends them Real Good, by all that He doth to them, so He reserves the Judgment of what is best for them, to Himself; for He hath Promised, Rom 8 28. That all things work together for good, to them that love God.

HERE therefore for a more Clear and Satisfactory Account of this Affair, give me leave to obviate a Doubt or two whichly in the way.

[1.] IT is Objected, That there is no Difference in the Providence of God on this Account: But such as are notorious Breakers of this Command, Live as long, and Prosper as much, in this World, as those who are never so Careful on this Account: And hence Men are ready to think that it is all one on this Account, and that God Dispenseth things Promiscuously.

Answ. IT is not to be denied, but that God doth sometimes suffer it in His Providence, that Men notoriously Wicked do Prosper; and that such as break all the Bands of Order in the World, live Long, and flourish in Worldly Prosperity: and this is oftentimes an occasion of Stumbling to Good Men: Hence we have su ••• an Enquiry on the Observation, Job 21.7 &c Wherefore do the wicked l •• e, bec •• e old, y ••• are mighty in pa ••• ? — But this ought 〈…〉 Prejudice us at God's Providence, or make • s to think ever the better, of Prospe •• ns Wickedness. Here therefore let us observe,

• 1. THAT God 〈…〉 〈◊〉 in ••••• ering it to be so in the World. Th • se are many and mysterio • s: He W • lls it to 〈…〉 that His Love and Hatred are not to be judged of by the outward State of Men in this Life, Eccl. 9. beg. No man knoweth either love or hatred by all that is before them. He hath seen it meet to make • se of such Men as T •• ls, by whom to Punish a Sinful World for their Wickedness; who are hereby sitted for such a Service, Isa. 10.5. He will hereby try the Faith and Patience of his own, and sometimes Chasten their Follys, and put them upon secuting to themselves a better Portion than any in this Life; and make them to walk more steadily in a Life of Godliness. It is the Day of His Patience and common Benignity, which he will have the Vilest of Men to Taste of here, Matth. 5.45. For he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
• 2. THERE is a vast Difference between the Prosperity which God offerds to such, and that which he hath promised to the Godly and Obedient. There may may be no outward or sensible Difference indeed, but there is a Real one; the one is a fruit only of His Common Providence, the other proceeds from His special Love, and is an Effect of it; these therefore hold upon a better Tenure than those: The Psalmist therefore hath that Observation, Psal. 37.16. A little that a righteous man hath, it better than the riches of many wicked. Hence,
• 3. THE long Life & Presperity of these Men, are under God's Curse, which is all this while at work for their Rain. Such Turbulent Men, who brea • all Order, and disturb the Tranquillity of Human Society, and Prosper in it, are not only under the Threatning, which shall in due time take Place upon them effectually, if they Repent not; but by the Secret Judgment of God, it ripens them for Destruction, & in due time their foot shall slide: it is an awful Word, Psal. 92.7. When the wicked spring as the grass, and when all the workers of iniquity do flourish: it is that they shall be destroyed forever. God is therefore brought in Laughing at them, Psal. 37.13. And it is the Wise Man's Remark, Feel. 5.13. There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt. They are but as Beasts fed in a fat Pasture, reserved for the more fearful Plagues: Hence that in, Prov. 1.32. The prosperity of sools shall destroy them. And we have David's Observation, Psal. 37.35, 3 • .

[2.] IT is further Objected, But how often do we see that the • est of Men, & such as carried themselves most Orderly in their Rank and Station, have the Shortest Lives, and meet with the most of Adversity in this World: How then is this Promise accomplished for them; or what Encouragement can they gather from it?

Answ. THIS indeed hath been a great stumbling Block to the Godly in all Ages: For this Job 's Friends Censured him; and how many Holy Men have we on Scripture Record, who were brought to a Loss about it: The Psalmist Confe • ieth, Psal 73.2, 3. But as for me, my seer were almost gone: my steps had well-nigh 〈◊〉 F • rd 〈…〉 us at the so •• sh, w • en I saw the prosperity • f the wicked. Ver. 13. Ve •• ty, I have cleans • d my heart in vain, and washed my • an • s in inno • c • cy. The Prophets De • n • tread upon it, Jer. 12.1. Righteous are thou O Lord, when I plead with th • e • : yet let 〈◊〉 talk with thee of thy judgments: If •• r • fore doth the way of the wicked prosper? wherefore are all they happy that deal very ••• cherously? — Ha • . 1.13, 14. But the Word of God gives us abundant Relief in this Case.

HERE then Consider,

• 1. THAT God sometimes Punisheth the Sin of Superiors, in Afflicting of the • Correlates. It is an awful Menace in the Second Command, Exod. 20.5. — Visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me. And how often do we see the Sins of Rulers bring Judgments upon their Subjects: Did not David 's do so upon Israel, 2 Sam. 24. Chap. And did not A • han 's Sin bring Destruction on his whole Family, Jush. 7. Chap Nor do the most Holy of them escape, when God sees meet thus to Punish them. J • rebram had but one Pious Son, and he must Die, for his Father's Punishment, 1 Kings 14.13. And the Equity of this God will make to appear one Day, whatever Prejudices Men may now entertain against it, because of their Ignorance and Pride.
• 2. THAT God many times takes such Early out of the World in Mercy to them. Though long Life be in itself a •• ssing; yet, as things may be Circumstanced, it is a Mercy to D • e: It may be a Judgment to others, but to the Persons themselves, it is a signal and distinguishing Favor; such God declared that of the Death of Young Ab • ja • , in the fore cited, 1 Kings 14.13. When great Mise •• es and Calamities are coming on a Miserable World; when Storms of Distress and Calamity •• e hastening: It is now no little Kind ••• s which God affords to some, to remove them out of the reach of Storms and Tempest; for we are told, Isa. 57.1. That the Righteous is taken away from the 〈…〉 come. And the Grave is one of those Chambers, &c. Isa. 〈◊〉 . 2 • . Come, my people, enter thou into thy chambers; and s •• t thy d ••• s about thee: hide thy sell as it were for a little mom • nt, until the indignation be over past. He calls them as he did L • t out of Sal • m. And it was by a short Life, and immature and violent Death, that God brought to pass that Promise which he had made to Godly Josi • b, 2 Kings 2 • .2 • .
• 3. THAT God many times calls such to suffer for His Truth sake, which is their Honor and Happiness. Notwithstanding the Promise of long •• s • and Prosperity, God hath warned His People to expect to suffer Tribulation and Persecution for His Name-sake and the Gospel: Christ thus warned His Disciples, Joh. 16. ul • . In the world ye shall have tribulation: but be of good cheer, I have overcome the world. And Paul tells us, that it is the common Lo • of the Godly, A ••• 14.22. Now this d • tn n • t Contradict the Promise, but only Molily it; for if God's 〈…〉 , as her • it is. He Reserved a L ••• erty: And that is so far from Harting them, that it affords them a special Advantage to Glorify God, and turn • to their Comfort and Felicity: Hence that of Christ, March. 5.11, 12. Blessed are ye when men shall 〈◊〉 you, and persecute you, and shall say all ••• ter of evil against you fa • sly for my sake. Rej •• e and be exceeding glad: for great is your • a • rd in heaven. And of the Apostle Peter, 1 Pet. 4.14. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory, and of ••• d refleth upon you: out their part he is evil spoken of, but on your part he is glorified.
• 4. THAT God evermore Sanctifies this short and trouble some Life to them for their G • od. As He consults His own Glory in it, so He doth 〈◊〉 forget to promove their real Benefit by it, Rom. 8.28. The Best of the Je •• s were first ••• ed Captive to Babylon, which looked as if it had been Severe, but was really for their Advantage: Hence that. Jer. 24.5. God sees that it is needful & best for them that it should be so, which He hath ever an Eye at; 1 Pet. 17. That the trial of your faith being much more p • ci • es thin of gold which perish • th, though it be tried with sire, might be sound unto praise, and 〈◊〉 and glory at the appearing of Jesus Christ. Sometimes by their Folly they put Him upon it, and by this Means He cures it; to be sure, the great End of it is expressed in Deut. 8.16. & sIsa. 27.9. God's great Design in all His Dispe • s • tions to His own, is to make them meet for the Inheritance; and this Design he falls out of carrying on, by such Providences as these. And whilst they Experience the Operation of His Spirit with these, they are abundantly sa •• feed in the Care and Faithfulness of God herein manifested.
• 5. THAT God hath given eminent Instances of His Literally fulfilling of this Promise to such is this Life. It is true, the Just is to Live by his Faith; and accordingly to wait for the Accomplishment of every good Word of God, in His Way and Time: But as He hath given Me •• rie • s Instances of His Punishing the horrid Breaches of this Command, for Men's Warning; so of His signal Fulfilling the Promise for such as have been Obedient. The very P • gans themselves have observed, That often a s • ort Life and a miserable, hath been the Lot of such as were Disobedient to their Superiors; but a long and happy, to such as were Exemplary upon this Account: And many like Instances have been Collected by Christian Historians; and these are Earnests of the Security of the Promise to all such.
• 6. THAT Eternal Life shall, without fail, Compleat this Promise for them. This therefore we before observed, to be comprehended in the Promise; and doubtless, Life Everlasting hath is it the whole of Blessedness that the Creature on desire, or be Happifyed by: And whatsoever is made an Effectual Medium of bringing them to this, must needs be a 〈◊〉 of their I • • hbate F ••• ity: And th • God may try 〈◊〉 Faith and • bedience, by a Troub • -some and sort Li ••• , yet this also shall turn to the Fulfilment of the great Promise: And that also shall be Verified to them; Isa. • 3.2 • . There shall be no more thence an insult of days, nor an old man this hath nor styled his days, for the child shall die on han • red years old, but the finner being an hundred years old shall be accursed. He hath Lived long enough, and happily enough, who is here made meet for Eternal Glory, and so wasted over to Enjoy that Long and Blessed Day of Eternal Life, where all Temporary Promises shall be swallowed up, and completed with over-weight.

USE. GIVE me leave to shut up this Discourse on this Command, with a Lamentation for the woeful Neglects and Transgressions of this Precept among us. And I am persuaded that it is no small ground of God's Controversy at this Day, with this Sinful Land. God may say as, Jer 2.34. What Order of Men can say, We are Innocent? Is there not a neglect in all sorts of Superiors, in the discharge of their Duties Relative? And is their not also a woeful Rising up of Inseriours against their Superiors, ours, whether in Natural, Civil or Ecclesiastical Subordination? In special, Do not Parents neglect the due Education of their Children, and Children rise up against the Government of their Parents? Is not there a Spirit of Discontent and rising up against the Magistracy and Ministry? Do not Young Men Despise those that are Aged; and cast Dirt upon them, supposing themselves to be Wiser? Are there not abounding Contentions between Neighhours; and the Time come when there is no Trusting in any Friend?

AND as these things have a natural Tendency to Disturb the Tranquillity of a People, so they are highly Provoking to that God, who is a God of Order. This doubtless is an Ill Presage; and calls us all into the Dust and Trembling, to expect a Severe Testimony in Providence against these things.

ONLY let me offer this Word of Encouragement to such as Run not with the Stream of the Times; but do carefully Comply with God's Command on this Account, and Mourn for the Sins which they cannot Reform: That God will observe and acknowledge your Fidelity; and it shall go well with you and yours in the Evil Day; either you shall be marked for Deliverance, or preserved in perfect Inward Peace, till you are Removed where you shall Enjoy Length of Days, even Life for evermore.

SERMON CXC.

WE observed, That the Fifth Command peculiarly Respects the Orders which God hath placed among Men, and the Relative Duties arising from these Orders. Now as all the other Commands in the First Table, may be reduced to the First Command, so may all that follows in this, be referred to the Fifth. Yet because there are the Common Concerns of Men one with another, which refer not so much to any Special Relation, as to Mankind in General, considered as a Sociable Creature, and under a necessity of Dwelling together, and maintaining Communion; and there are several sorts of Good things which they are concerned in, in every whereof their Love one to another, ought to exert itself in promoting their Good and Benefit thereby, and avoiding the doing them Harm: These therefore are laid in the following Precepts.

THERE are diverse Distributions given of these Precepts; which Difference mainly ariseth from various Thoughts about the special Design of the Tenth Command; for, That there must be something special aimed at in every Precept, we formerly observed; inasmuch as the Decalogue is an Epitome of the whole Moral Law; and yet that the Tenth hath a respect to the same Subject matter, which is laid down in the Four nextly going before it, is manifest by the Words of it. And there are two Opinions here, which bid fairest for our Information in this matter.

SOME would have the Four following Commands to refer to the several Kinds of Good which we ought to seek for our Neighbor; and the Last to his Prosperity in each Kind.

OTHERS think that the former respect the things themselves, which are Committed against our Neighbor in either of these; and the Last the first Motions of Original Sin in us, which have not gained the Consent of our Will. But this may be further Deliberated, when we come to the Last Command.

AS for those who think, That in the former there is only forbidden the Outward Act, and in that latter the Inward Deliberations and Conclusions of the Heart; they are to be rejected; for the Law is Spiritual, Rom. 7.14. And therefore every Precept of it commands the Heart, as well as the Lise.

NOW the Four following Commands, my be reduced to Two Heards,

• 1. Such as refer to our Neighbors Person, in Command 〈◊〉 and Secerth.
• 2. Such as refer to his 〈◊〉 Concerns, in Command Eighth & Ninth.

• [1.] In respect of his Person.
  • 1. His Lise.
  • 2. His Cha • lity.
• [2.] In regard of his outward Concerns,
  • 1. His Goods.
  • 2. His Cr ••• .

THE proper Subject of the Sixth Command, is the Life of Men, Thou shall not Kill. The Meaning whereof follows to be Enquired.

QUESTION LXVIII.

WHAT is required in the Sixth Commandment?

ANSWER.

THE Sixth Commandment required, all lawful Endeavors to Preserve our own Life, and the Life of others.

THE Words in the Precept are G •••• , some therefore have extended it to all things that have Life in them, and made the Precept unlimited: But the Word used in & Hebrew, is observed by Critics, to be used only with respect unto Mankind; and doubless the Command hath a principal regard to them, though' all regard to the Life of other Cru •••• , is not to be excluded; for we read, Prov. 12.10 A righteous man regardeth the life of his 〈◊〉 . Nevertheless, God hath put the Lives of 〈◊〉 and Plants under the Disposal of Man, for their Use and Benefit.

THE great and main Duty therefore required in this Command, is usually called Humanity; which censists in a tender Regard to and Care of the Life of Man; and that of 〈◊〉 , no further than it prohibits Cruelty to be exercised towards them.

AND how far the Lise of Man is ••• ernal in it, will come to be considered in the second.

HERE then we may observe.

1. THE Subject about which this Duty is to be exercised, viz. Life. And this being the main and principal thing, seems to challenge the first Place in Order of these particular Precepts; for Killing of a Person properly intends, the taking away of his Life from him; which is accomplished by procuring the separation of Soul and Body. Now, As Man consists of Two Essential Constituent Parts, Soul and Body, and there is a Life of Both to be considered, the out a Spiritual, the other a Natural; so we 〈◊〉 look on them both as coming under the Comprehension of this Precept: For all the Duties of Love to Man are reducible to one or other of the Precepts of the Secon. Table: And to which of them can the Life of the Sour, be better applied than this?

AND unde Life is comprehended all the Governance and Comfort of Life, or whatsoever is requisite to the Health, Ease, Freedom, Satisfaction, by which the Life may be r • snd • ed Delightful.

II. THE Comprehensive Duty of this Com •• ed, is, the using all lawful • a • e • vours for the Preservation of Life. There is an Assi • a •••• , as well as a Negative part in every Pre ••• : So that it is not enough to Abstain from doing anything which directly tends to the ••• ming or taking away of the Life; but there are the proper Means to be used for the ••••• ance of it, and maintaining the Health, Vigour and Comfort of it: An this requires not only good Words, but good Deeds, which it plainly intimated by that of the Apostle, J •• . 2.15, 16. Is a brother or sister be naked, and destitute of daily food: And one of you say 〈◊〉 thew. It part in peace, be you warmed and 〈◊〉 : notwithstanding ye give them not th • se things which are needful to the body, what doth it pre •• t? It comprehends the Desires of it, and where the Desires are regular, they will be s ••• red with Endeavors answerable; only these Endeavors must be such as are Lawful; for the Precept not only requires the Use of ••••• s for an End, but sets • ounds to the •••• s, beyond which it is not permitted that •• e pass: For that is a general Rule, which 〈◊〉 no Exception, that we may not do Evil 〈◊〉 Good may come of it. And the principal limitations here to be observed, are such as these:

1. IT is no way lawful for a Man to deny his Religion, that be may save his Life. This hath often been the Case of the Godly, in Times of Pers ••• tion; and many of the Mar •• s have been offered their Lives on these Terms: But it is a constant Rule, that one Command is not to be broken, under pretence of keeping another, for there is no Clashing of Duties: But for a Christian to Renounce his Religion is a Notorious Breach of the First Command: And we are told what our Duty is i • this regard, 1 Pet. 3.14, 15. If ye suffer for righteousness sake, happy are ye: and be not 〈◊〉 of their terror, neither be troubled; But jus;tify the Lord in your hearts: and the ready ••• ys to give an answer to every man that asked you a reason of the hope that it in you, with weakness and fear.

2. NOR is it lawful for any to tell a Lye, 〈◊〉 preserve his Life. As litile a matter as many make of speaking Falsly upon every tristing 〈◊〉 ; yet he pays too dear to redeem his life, who will Lye for it; that is a Sin as such forbidden in the Ninth, as Marder in the Sixth Command; and by thus doing, he also hurts the Life of his Soul, which is of ••• mparably greater worth, than that of his •• dy: And if he may not do it for himself, surely he ought not to do it for his Neighbor. For will the Examples of the Godly in Scripture, justify this, it being their Sin.

3. NOR may we Resist lawful Authority, to descend Our, or our Neighhour's Life. We observed under the Fifth Command, That God hath ordained Civil Government, and requires due Subjection to it from the Subject; not can Human Society consist without it: Their wholesome Laws are therefore to be Comp •• ed withal, and not forcibly Resi • ed by us if Criminal: Much less may we Rescue others from it by Force; for this were to break the Orders established by God: Whereas the Apostle tells us, Rom. 13.5. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.

4. NOR ought we to with-hold our Testimony against Capital O ••••• ers, when • a • suily called for. When Men are Arraigned for such Crimes as the Law of God, as well as Men, Adjudgeth them to Death, and we are required to give our Testimony against them, we are not in Pity to their Lives, to Refuse it; because hereby we Provoke God, and do what lies in us, to procute a P •• lick Guilt. We are therefore advised, Prov. 2 • .17. A man that doeth violence to the blond of any person, shall slee to the pit, let no man stay him. Deus. 13. 6, —9.

III. THE Object of this Duty is, Ourselves and Others. The Command is expressed Universally and so it grasps Mankind under it, according to the forecited Limitation, i. e. so far as it may be done Lawfully. The Object of the Love required in the second Table, is our Neighbor, Marth. 22.39. Thou shalt love thy neighbor as thyself. i. e. Mankind. And this doth not exclude, but include, a Man's Self; for regular Self-Love, is the Rule of our Loving our Neighbor, which presumes it. But that we mistake not in this Affair, let us more particularly Confider, that all Killing is not here prohibited. Now there are Cases in which it is Lawful, nay a Duty to put Men to Death, and be Accessory to it; and it would be a Sin not to do it.

MORE particularly,

1. IT is warrantable in a just Self-Defense. Casuists handle this Case warily, and with good Reason; for our of doubt it ought not to be, but upon unavoidable Necessity; for the Man is in this Case, Plan off, Witness, Judge, and Executioner, which is too much, except there be no avoidance: But when a Man is s • t upon by such as offer forcibly to take his Life from him, and hath no other way to save his own, but by taking the Life of the Aggressor, the Law of Sely-Preservation obligeth him to do it: And when we see our Neighbor set upon by Murderers, who offer to take away his Life, and there is no other way to Rescue him; the Law of Loving our Neighbor as ourselves, warrants it. Only we must take heed that it be not in Revenge, or standing merely upon a Spirit of Honor, or barely to Rescue our Goods, taken away by a Robber; but for the Preservation of Life itself, when threatened: Tho' some add, Where a Rape is offered, and the Chastity can be no other ways defended. If therefore are can Defend ourselves by F ••• t; 〈◊〉 in our Defense put the Aggresion to F •• ght, or •• sable him from accomplishing of his Purpose upon us, it is not lawful for as to 〈◊〉 him, because it belongs to the Order of •• v • l Maga • i •• y to Avenge Injuries done 〈◊〉 us, which we are not to take out of their hands, but upon Extream Nec • ssury; but then the Light of Nature teachers it, and it belongs to the Duty of Preservation of the Life, directed to in the Preceps: And to this belongs that of the Wise Man, Prov. 24.11, 12. If than forbear to deliver them that are drown ••• s death, and these that are reasy to be stain: If thou sayest, Behold, we know it not: doth not be that pondereth the heart consider it? and be that • eepeth thy soul, doth not be know it? and shall not be render to every man according to his works?

2. THIS Command doth no way l • sringe the Power of the Civil Magistrate. to Punish Cap • t • l Crimes with Death. That Civil Magistracy 〈…〉 Order, •• dained by God; and that they have a Sword put into their hands, which they are to use as the Ministers of God, was taken Notice of under the former Command; and is asserted by the Apostle, Rom. 13 begin. Where therefore God Commands him to put any to Death, he by his Office owes Obedience to that Command: He doth not Sin by Killing, but would Sin if he did not Kill. Now that God hath by His Precept ordained Capital Punishments for Capital Crimes, is evident in the Holy Scriptures: And that there are such Capiral Crimes, which call for such Punishment, Experience itself tells us; and without it, the Public Tranquillity could not be preserved. And it is in vain pretended by some, That these Laws belonged to the Je •• sh Polity, and a •• not of Force to Christians, and in the New-Testament Times: Doubtless it was a Moral Law, Gen. 9.6. Whose sho •• death man •• blond, by man sall his blond be shod. And this did not give every Man leave to do it of his own head, but made it a Duty of the Civil Magistrate, to take Care about it: And that it abodes in Force in the Gospel Times, is evident from that of our Savior, Ma • th. 26.52. For all they that take the sword, shall perish of the sword. Which was not a Prediction of what should always be, for then it had not been True; but a Reference to this Law, to the Penalty whereof, 〈◊〉 Murderers were liable: And there are notorious Crimes, which if not Punished with Death, by lawful Authority, will bring Guilt upon a Land, and expose it to the awful Judgment of God. It is therefore given as one part of the Character of a Wise King, by Solomon, Prov. 20.26. A wise King sca ••• reth the wicked, and bringeth the wheel over them. And in vain do our Adversaries plead that these things were warrantable before Christ, but that the Gospel requires an • there Spirit; for Christ did not come to destroy the Order which God sat up among Mankind, or lay open the World to all Mischiefs without any Guard against them; which could not be, unless Capital Laws be in force, and a Power of Extenting them, be in some Order of Men. When therefore the 〈◊〉 approves of 〈◊〉 Ka • rs, and puts the Sword into their • oo • , certainly, it • oth not together with that, make it a Sin, for them to apply it a 〈◊〉 , for them to apply it as the • 〈…〉 .

3. THIS Ire ••• 〈…〉 in • er •• ••• strans the Liberty of making War, upon that Opp •••• ve Neighbor. It is true, 〈◊〉 or is 〈◊〉 awful thing in itself, and the Alise •• es an •• ding it are such, as would make Men of Understanding to avoid Ri • sness in Uncertaking of it: Hence that, Prov. 20.1 • . — With good advice make war. It is certain, That in War b ••• s •• ed cannot be avoided; but it is as s • ve. That God approved and appointed His People to make War, under the Law of Meses, and by the Moral Law; and that this was Abolished by the Law of Christ, Socinians in vain a • empt to prove. Christ came not to Ab ••• sh the Mord Law, or the Law of Nature; nor did be make void Civil Polity, or Civil Magistracy, b •• conformed it, and appointed that C • s • r should have his Do. The Apostasy hath R • wled the World into Confusion, and Men are become Wolves to one another: Now M • g •• trance 〈◊〉 by their Office, to Desend the Righteous, and Supporess the Unrighteous; and that not only by the Administration of Just Laws over th ••• Subjects, but by Securing their Dominions 〈◊〉 the Injurious Oppres •• ions of their Neighbor: And that by a Just Desence of them from the Invasion of Enemies; and Avenging the • n •• ries that are offered them, by such as are in Hostility against them: They are therefore called shields of the Earth, Psal. 47. • li. and Avengers, Rom. 13.4. But I am not he •• to lay forth all the Causes which refer to the Lawful making of War; but only snow, that the thing itself doth not Interfere with this Command: We therefore not only Read in the Old Testament, of the Wars of the Lord, so called, because taken up by His Approbation and Appointment, and for His Cause; but this also is confirmed in the New Testament: When the Soldiers came to John Baptist, to inquire their Duty, he doth not Censure their Calling, (which he would if it was Unlawful,) but only Regulates it, Lake 3.14. And what else 〈◊〉 we gather from these Texts, 1 Tim. 2.3, 4. R •• . 13.6. Luke 22.36. He that b • thn • sw •• d, 〈◊〉 him sell his garment, and bus one. Not is that Precept Prophetical, Rev. 1 • .6. Reword b •• even as she rewarded you, and double unto 〈◊〉 double, according to her works: in the c • p which she bath filled, sill to her double: to be interpreted merely Spiritually, but alse Temperally: and resers to the Ruin of Antichrist. In a word If it be no Breach of this Precept, to Punish Offenders with Death, if the Cause be Cop ••• l, it cannot be so to make War upon the open ••• • ies of a People, who seek their Hurt a •• Ruin.

We may now proceed to lay forth this Day in the several Parts of it, or Particulars contained in it; and that both in respect of Our selves and Others.

1. IN respect of Our selves. There is a Se •• -Love which is condemned in the Word of God, 〈…〉 a • cided; but there is a Sels ••• which is Command • d, and not to exercise 〈◊〉 contrary to Nature: Hence that, Eph. 5.29. For • word ever ye • bated his own • lesh; but •••• s •• th and cherisheth it. Here then, It is every Man's Duty to love his own Life, to desee the Continuance of it, and to take Pleasure is it, and accordingly to Use the proper Means for the Preservation of it: For the Reason of this Consideration is used by the Spirit of God, as a Motive to excite Men to Duty, Psal. 32.12. You man is he that d • sireth lise, and l • veth ••• y days, that be • ay see good? And God such put into Human Nature a Principle which caves Life, and avo •• s Death, and is afraid of the App • aches of 〈◊〉 . For which reason it is •• ed the K • ng of Terro • s; and therefore we are assured, that nothing in this World can 〈◊〉 in Comparison with it, but can be parted with for the sake of 〈◊〉 ; this Satan knew and •• ged. Job 2.4. And Satan answered the Lord, 〈◊〉 s •• d, S • in for skin, ye all that a m • n h • th, will be give for his life. And proportionable to this Love, if it be real will be the Ende ••• ur; for as the Affections are moved, so will the wh ••• Man be managed.

NOW the Duties are many and diverse, acc • sing to the next Subject which is concerned, 〈◊〉 • all and Body. Hence,

[1.] IT is every Man's Duty to use all Endeavors, to Preserve the Life of his own Soul. Is there is a Bodily, so there • s a Spiritual Death, which insers a contrary Life, whereof •• is Death is a Privation. Now as a Natural De • ta consists in the separation of the Body and S • l, so the Spiritual in the separation of the Sool from the Favor of God; hence that, Psal. 3 • . 〈◊〉 . In his favor is life. Now, this Life is the Man's first and most weighty Concern to s • ek the securing and advancing of; as will be evident from the Pref • rrableness of it before the other. Matth. 16.26. For what is a man p • s •• ed, of 〈◊〉 shall gain the whole world, and life 〈◊〉 one 〈…〉 what shall a man give in ex •••• for his soul? A Man may lose his Body Life and be Happy, but if the Life of his S •• l be lost, he is Undone forever, Ver. 27. In the S • n of man • shall 〈◊〉 we in the glory of his Father wi • h his angels; and • en • e shall reward •• ry man according to his works.

NOW there are the Means appointed by God, 〈◊〉 declared in the Gospel, which it is every M • n • in disp • nsible Duty to Use, in order to • e obtaining the Salvation of his Soul; which be cannot Neglect, without incurring the Guilt of Self- ••• der. And here,

(1) 〈…〉 must seek • erne • lie the Recovery of the Life of his S • all. It is the woeful Inselicity of fallen Man, that he is born under the •••• ca •• of Spiritual Death, hence that, Eph. 2.1. — 〈◊〉 were dead in ••• sp ••• es and sins. And 〈…〉 Efficacy which this hath upon 〈…〉 him without any Life of 〈…〉 •• im of the Image of God, wherein 〈◊〉 Life ••• sisted; and hath laid him under a 〈…〉 , which holds him fast bound to 〈◊〉 the 〈◊〉 of God in • is Soul. I •• k. I z • k. 〈…〉 The Soul that sinneth, is • all • die. Now this is not a Con •• tion to be Con • ented in, but the discoveries of it in the Word of God, are to raise him to see his Woful Misery by reason of this; and put him upon Enquiry, Whether there be not a Way, by which he may be Delivered from it: This Sense put the very Jailor upon such an Enquiry, Acts 16.32. What must I do to be saved?

(2.) HE ought therefore to Use the Means, for • b ••• ning of this ••• rvery. God only can by his mighty Power Rescue him; but He hath shewn us the Way in which we are to seek it, and made it our Duty to apply ourselves thereto, in order to our compassing of it; and the reglect of these Means will make the Sinner inexcusable, and bring the Blood of his Soul upon his own head. These Means are then to be carefully Attended on, and God is to be sought to for His Blessing in the Use of them.

AND there are Tow things which the Sinner is peculiarly to seat in the Use of Means:

• 1. HE must seek Reconciliation to God, thro' Christ. God's Anger is the Soul's Rain; till that be removed, it is under the Power of Death, by reason of the Condemnation which is past upon it. There is a Reconciliation made by Christ, and is offered to Sinners by the Gospel, and they are urged to embrace it, 2 Cor. 5. 19, 2 • . To wit, That God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though' God did beseech you by us: we pray you in Christ's stead be ye reconciled to God. And the way to obtain it, is by Faith in Christ, by which we are Entituled to Pardon, Peace and Glory, Rom. 5.1. Therefore being just fied by saith, we have peace with God, thro' our Lord Jesus Christ. And this Faith is God's Gift, which must be sought of Him thro' Christ, Eph. 2.8. For by grace are ye saved, thro' saith; and that not of yourselves: it is the gift of God.
• 2. HE must also seek for the Renovation of the Image of God upon him, that so he may Live again to the Glory of God. A Power to Serve God in Newness of Life, belongs to the Life of the Soul; by it a Sinner passes from Death to Life; and without it, he can no more do Spiritual Actions, than a dead Man can do those that are Vital: This also must came from God, and He will be sought to do it, Ezek. 26.37. Thus saith the Lord God, I will yet for this be enquaired of by the house of Israe • , to do it for them. And the Pr • m • s • is made to Seekers, Matth. 7.7. Ask, an • it shall • e given you: seek, and ye shall find, kn •• k, and it shall be opened unto you. When God laid that Command on them. Ezek. 1 • .31. Cast a • t • ay from you of your transgress us, whereby ye have tra • s ••• ss • d, and make you •• ew heart, and a new sp • r •• , f • r why will ye 〈◊〉 , O • e • se of 〈…〉 It doth not •• ppose that they can do it of themselves of it that they should resi •• sly in a sense of the War • of it, w •• t upon God in all the M • a • s l • r it, is those that cannot ve 〈…〉 it.

(3.) HE ought to use utmost Endeavors •• r the M •• ntaining, Preserving and Strengthning of this Life in him, when obtained. He is not to think that his Business is done, when he hopes that he is by Grace pa •• ed from this woeful Death, to Spiritual Life; the Life of the Soul needs Maintenance, as well as that of the Body; and ought therefore to be as Industriously endeavored.

AND here there are these Two Duties incumbent,

• 1. TO use all proper Helps, for the Maintenance and Groath of this Life in us. God hath appointed and provided such Helps, and affords them to us, and unless we diligently Improve them, our Souls will Languish; hence that Direction, 1 Pet. 2.2. As new-born babes desire the sincere milk of the word, that ye may grow thereby. God hath made it out Duty, to Endeavor to grow in Grace; 2 Pet. 3.18. But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. And how is that done, but by applying ourselves to that which is the true Manna, that comes from Heaven? The Word, the Ordinances of God's House, Prayer, Meditation, Sacraments, Converse with the Children of God, are Ordained for this End; and if neglected, or slightily attended, our Life will flag, our Grace will languish.
• 2. TO avoid all those things, which have a yeal tendency to wound & weaken our Spiritual Life: There are the things that will of their own Nature do so; and we are in no little Danger of, if we do not use the more Care in avoiding of them: And though' God will not suffer this Life to be lost in His Regenerated, yet they will bring it very Low. Such is the Indulgence of the remaining Lusts in us, by over-gratifying, our Sensitive part; against which we are for that reason warned. 1 Pet. 2.11. Dearly beloved, I beseech you as strangers and pilgrims, obstain from fleshly lasts, which war against the soul. Such is ou • over-much Familiarity and Intimacy with vain Persons, which will tend to deaden our Grace, and enliven Concupiscence in us; Prov. 13 20. He that wa • keth with wise men, shall be wise: but a companion of f • ols shall be destroyed. Such is our over deep engaging of ourselves in the Affairs and Incumbrances of this Life, which tends to stifle the fruits of Grace that are in us; Matth. 13.22. He also that received seed among the thorns, is he that heareth the word: and the care of this world, and the d • cenfulness of riches • h • ke the word, and he become • unfruitful. And there are a great many more things of like Nature; which, if we would maintain the Life of our Souls in Health and Vigour, we ought very watchfully to avoid, else we shall be Guilty.

USE. THIS may then serve to discover to us, the great Folly and Misery of the must of th • se that Live under the G • spel. Not is it; thing only to be feared, but 〈◊〉 manifestly to 〈◊〉 observed, that the bigger Number by far, of those that would be thought Christians, are little 〈◊〉 nothing Solicitous for their Souls Life and Health; but • eave all their Spiritual Concerns at peradventures, and say they will trust God with them; whilst all their Plo • s and Pursuits are for the Body & outward Man, as if that were to bou • d a • l their Care and Endeavor. How f • w believe that their Souls are l • ead & Undone; or seriousl • seek their Recovery; but think all is well? How much the things of this Life and Time thrust out and put by the Spiritual Religious Duties, whereby they may in intain the Life of their Souls by Communion with God! Certainly these despise and wrong their own Souls; and how Wife soever they think themselves for the present, the Li • e will come when they shall Repent of their Folly, and Bemoan it bitterly, and Wi •• they had d • ne as much for their Immortal Souls, as ever they did for their Perishing Bodies.

SERMON CXCI.

[2.] IT is every ones Duty, to Use lawful Means for the Preservation of the Life of his Body. Tho' this be the least part of the Man's C ••• ; yet it is not to be neglected; the Body being the Soul's Organ, to Glorify God withal, and Redeemed by Christ, and an • ss •• tial Constituent part of H ••• Nature, and c • p • ble of being made a Temple for the Holy Spirit to dwell in.

AND here more particularly,

1. IT is our Duty to Defend ourselves against all Unjust Violence that may be offered us. Doubtless Se • s-Preservation is a Principle rooted in Nature, and warranted by this Precept. He that suffers has Life to be taken from him, by one that hath no warrant from God for it, when he might Preserve it, either by standing on his Guard, or saving himself by Retirement, will incur the Guilt of •• f-Murder; since G •• hath Command • d him to seek the Con ••• ance of his Life, and Nature it s • lf • eache •• every Creature to Defend itself when Affa • lted: Why else did Christ give that Precept to his Disciples 〈◊〉 Luk. 22.36. He that hath no sword, let him sel • his garment and b • y 〈◊〉 .

2. TO avoid all these things, by which his Life • ill • e un •• c • s ••• y Exposed. If God calls him to it, • e m •• t Expose himself, and commit it to Him; but • e • d •• s • y to do it, when he hath i • God, but merely f • r O • testation, or 〈…〉 some 〈◊〉 , is a Breach of this Pr • cept i • 〈◊〉 daring of Providence, and can never be 〈◊〉 •• ct of Faith in God, but 〈◊〉 sinful Presumption. When the 〈◊〉 Tempted Christ to throw Himself down &c. • e find • ow our Sa • i ••• answered him, Matth. 4.6, 〈◊〉 . And if Men should lose their Lives in such under ••• in • s, their Blood will be 〈◊〉 their own Head • .

3. To • se all the 〈◊〉 for Mean, •• ich God hath app •• eted for the Support of our l • se. Our Bodily Life depends on Fi • h Me •• a, as are made fit for the Sustentation of it without which it must needs go to Decay; these are called a Stay, and a St • ss, Isa. 3.1 And to be deprived of them, is reckoned as one of the Judgments of God. We ought therefore to seek a Supply of these, and to make use of the same for this End, which is the Ordinary way in which God Preserves us. We ought therefore if God afford it us, to allow ourselves Food con ••• icut for the comfortable Relief of our Bodies; and to deny it to ourselves, either thro' Parsimony, or on Religious Pretexts which are Superstitious, is a violation of our Duty: Hence that, Eccl. 5.19. Every man also to whom God but given riches and wealth, and hath given him power to eat thereof, and to take his portion, and is rejoice in his labor; this is the gift of God.

4. TO make use of things which are for the Preservation of we Health of the Body, and Recovering it when impaired. Sickness is a degree of Death, and we are many ways exposed to it; and are therefore concerned to look after our Health, and to G • ard against all that hath a natural tendency to impair it.

AND here these things are to be attended;

• 1. WE are to Arm ourselves against the Injuries of the Seasons with suitable Apparel. In this respect the Consideration of Apparel, bel •• es to the Sixth Command; and Food and Rament are reckoned the necessary Supports of Life, 1 Tim. 6.8. And this is the first thing to • e regarded in our Choice of Apparel, viz. The Preservation of our Health, which would 〈◊〉 defect of it be exposed.
• 2. We ought to use Moderation in Meats & Drinks. This also, as it hath a regard to the Preservation of Life, is to be referred to in this Precept Excess in this being very pernicious to the Health, and a Cause of such Diseases as destroy • he Comfort of Life, and tend to shorten it, by bringing on the Body such Maladies, 〈◊〉 tend to precipitate our Dissolution: As God hath given us these things for our Use, so He hath forbidden us all Excess in them; and that not only because we shall hurt our Souls, but also because we shall damnify our Bodily Life hereby: Hence that, Eccl. 10.17. Blessed art 〈◊〉 , O land, when thy king is son of the nobles, and thy princes eat in due season, for strength, •• d not f • r drunkenness.
• 3. WE should also be Moderate in our Bodily Labor. God hath made it Man's Duty to be Di • igent in his Calling, but He hath not bidden him to Surfeit his Body, and so hasten his own Death by excessive Labor, or tiring out of his Spirits by uninterrupted pursuit of it. Our Labor is to be proportioned to our Strength and the Vivacity of our Spirits, which cannot hold out without Respite: And it would be a • anity for a Man to Kill himself in his Endeavors to provide for the Continuance of his Life: It is therefore a Duty sometimes to Divert and Recruit our tired Bodies and Spirits, with innocent and convenient Recreations, Psal 104.23. Men •• e • h s • r • ht h • s w • rk, • nd i • his • eh •• r until the evening.
• 4. WE ought to make use of Remedies for the Pre •• nting or Healing of •• d • ; Malad • es. God hath in His Providence provided us, not only with F •• d, but also with Prysick; and there are things proper for the Ordinary Maladies which we are liable to; and though' the Success depends on God's Blessing, yet we are not to Tempt Him by Omitting the Means, which He gives us Opportunity of Using: Our Savior hath that Remark, Matth 9.12. They that be whole 〈◊〉 •• t a physician, but they that be sick.
• 5. We ought to maintain a Quiet & Cheerful Temper of Mind, and avoid all th • se uneasy Frames which leaven our Spirits. We should not nourish Melaucholick and Discontented Frames in our Minds; and that not only because we Dishonor God hereby, but also because it tends to the shortni • g of our Lives, and renders then: for the present very uneasy: Hence we have that Observation of the Wise Man, Prov. 17.22. A merry heart do • th good like a medicine: but a broken spirit drieth the bones.

II. IN respect of Others, or our Neighbors, whose Lives also we are enjoined to seek the Preservation of. And there are special Duties here required of us, if we would not be defective in our Duty on this Account. But because Love to ourselves, is the Rule of our Love to our Neighbor, the less needs here to be said, inasmuch as whatsoever we owe to the Preservation of our own Lives, the same we owe to others, in its measure and degree.

Briefly then.

[1.] IN General, This Command requires the Practice of these Two Virtues towards others in our Conversation, viz.

• 1. MILDNESS or Meekness of Spirit; which mainly consists in the Moderation of our Passion of Anger and Malice against them. It is an Observation of our Savior, in His giving the true Sense of the Law, Matth 5 21, 22. Ye have heard that it was said by them of old time, Thou shall not kill: and whosoever shall kill shall be in danger of the judgment. But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment—. Not as if all Anger were here forbidden, for this is set in it's due bounds by the Apostle, Eph. 4.26. Be ye angry and sin not: neither let the sun go down upon your wrath. Anger is an Affection which was put into Man, and hath its Use, for God made nothing in vain, but for some Service; not merely to try us but to be improved for our Benefit: By it we are to resent and repel Injuries offered us, which would otherwise hurt us. We live among Men who are filled with Sinful Natures, and too apt to vent them in abusive Carriages to us: Nevertheless our Savior would have us to Moderate this Affection, and keep it within bounds, and if it exceeds them, it brings us within the Verge of this Precept; and we are taught by it, that we should be armed with a Spirit of Meekness & be ready to bear & forbear; and instead of railing and threatening Language, to be gentle, and follow that Precept laid down in Rom. 12.21. Be not overcome of evil, but overcome evil with good. And therefore in private Injuries done us, Christ hath prescribed to us that excellent Rule, Matth. 5.44. Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, & persecute you.
• 2. BENIGNITY; on a readiness to Communicate to the Supply of his Wants. Charity indeed belongs to every Command of the Second Table, but it hath it's several manner of Operation in each of them; and that which refers to this, is a tender regard to the Life of our Neighbor, which moves us to Compassionate him in his Wants, and be willing to Supply them, according to his Necessity and our Ability: That is urged, 1 Tim. 6.18. That they do good, that they be rich in good works, ready to distribute, willing to communicate. And, Eccl. 11.2. Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth. This is not so to be understood as if we were bound to Nourish Idle Persons in their Idleness, or encourage •••• nt Persons, and sturdy Beggars in their Se •••• lous way of Living, or supply the Lusts of Men in Drunkenness; but that when the Providence of God hath brought any into Distress, we ought to Pity their Case, and open our Bowels to them for their necessary Succor, and not suffer them to perish; Job 29.13.

[2.] MORE Particularly, we are to exercise these Virtues in our Carriage to them, both in regard of their Souls and Bodies.

(1.) IN regard of th • r Souls; the Life whereof should be very precious to us.

AND here more especially,

• 1. WE should be • r them upon Hearts in our solemn Addresses to God in Prayer. Some of our Neighbors are de • d in Trespasses and Sins, and God only can restore them to Life; we should therefore earnestly Pray for their Conversion, that God would show them Mercy, and apply to them His Grace, by which they may pass from Death to Life: Others are in a State of Grace, renewed in the Image of their Mind, but they need Preservation and Growth, which also must come from God; and by our frequency and importunity in this regard, we testify our regard for their Souls, that they may not Perish, but obtain Eternal Life, 1 Tim. 2.1. I exhort therefore that first of all supplications prayers, intercessions, and giving of thanks he made for all men.
• 2. BY applying Counsels & Repr • ofs to them as there is occasion. When we see Sinners going in the way of Destruction, and undoing their own Souls, we must step in, and do what we can to st • p them in their Career, and save them from going to the Pit; and not to do so is a note of Hatred, Lev. 19.17. And if we see any, of w •• m we have better Hopes, wounding themselves by their Follies, and exposing their Souls to Harm, we ought to apply to th • m our Counsel, and Admonitions, and do all we can to recover them: Gal. 6.1. Brethren, If a man be overtaken in a fault, ye which • t spiritual, restore such • n one in the spirit of meekness; considering thyself, lest thou also be tempted.
• 3. BY setting them a Good Example. Without this we shall but spoil our Instructions and Reproofs. It is by Exemplary Godliness that we offer the most potent Convictions to persuade them of the Evil of their ways, and confirm to them the Truth of our Counsels and Warnings. It is by the brightness of a Godly Conversation, that we shall most likely win Men to embrace and approve of the Ways of God, and rouse up the Graces of God's Children, which are apt to grow indisposed: It is therefore the Direction given by our Savior, Matth. 5 16. Let your light so shine before men, that they may see your good work, and glorify your father which is in heaven.

(2.) IN regard of their Bodies, or outward Man. And here,

• 1. BY Relieving them in their Wants. And this not to be done by good Words and empty Wishes, but by opening our hand to Succor them; Jam. 2.16. 1 Joh. 3.16. We ought not to see any perish, whilst it is in the power of our hand to preserve them. God hath given us a more liberal Portion of His outward blessings, that we may have wherewith to Relieve the Distress of the Needy; and if our Superfluity do not extend to their Necessity, yea, our Convenience to their e • trea • Want, we Sin against this Command: Hence that in Job 31.16, &c. If I have ••• h • ld the poor from their desire, or have caused the eyes of the widow to fail: —
• 2. BY Succouring & Helping them in a time of Sickness. That is Recommended as one Expression of the true Religion, Jam. 1.27. To visit the fatherless & t •• d us in their affliction. And what are we to Visit them for, but to do what is needful and in our power, that they may not Perish in their Affliction, but be Succoured according as their present Condition calls for? And for this we should inquire into their Case, and do what we may for the restoring their Lives, and recovering their Health,