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S. JAMES IV. 17.
S. JAMES IV. 17.
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Therefore to him that knoweth to doe good, and doth it not, to him it is Sin.
Therefore to him that Knoweth to do good, and does it not, to him it is Sin.
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ALthough our Apostle in this Epistle calls the Gospel the Law of Liberty, yet to prevent any misconstruction thereof,
ALthough our Apostle in this Epistle calls the Gospel the Law of Liberty, yet to prevent any misconstruction thereof,
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as tho' it allowed a Liberty to sin, we no where find more strict and severe passages against it,
as though it allowed a Liberty to since, we not where find more strict and severe passages against it,
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than in this Epistle, both with Respect to Sins of Commission, and Sins of Omission. As to Sins of Commission, his Expression seems hardly consistent with the Grace of the Gospel;
than in this Epistle, both with Respect to Sins of Commission, and Sins of Omission. As to Sins of Commission, his Expression seems hardly consistent with the Grace of the Gospel;
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For whosoever shall keep the whole Law, and yet offend in one Point, he is guilty of all. For whosoever shall keep the Whole Law, and yet offend in one Point, he is guilty of all.
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Hath the Law of Moses any thing more apt to terrifie the Consciences of Men, Hath the Law of Moses any thing more apt to terrify the Consciences of Men,
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if not to drive them into despair, than this? It is not, If one breaks the whole Law ;
if not to drive them into despair, than this? It is not, If one breaks the Whole Law;
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then it had been no wonder if he were guilty of all, even under the Gospel, which doth not take away the force of the Moral Law.
then it had been no wonder if he were guilty of all, even under the Gospel, which does not take away the force of the Moral Law.
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But, If he keeps the whole Law; and yet offend in one Point; he is guilty of all.
But, If he keeps the Whole Law; and yet offend in one Point; he is guilty of all.
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How is this agreeable with the Equity of the Gospel, to make a Breach of one Part to be a violation of the whole Law? Since he cannot keep the Law,
How is this agreeable with the Equity of the Gospel, to make a Breach of one Part to be a violation of the Whole Law? Since he cannot keep the Law,
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and break it at the same time;
and break it At the same time;
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and so far as he did keep it, he could not be guilty of the breach of it;
and so Far as he did keep it, he could not be guilty of the breach of it;
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but, if he offended but in one Point, he must keep all the rest.
but, if he offended but in one Point, he must keep all the rest.
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It is not enough to say, that the Chain of the whole is broken, and the Authority of the Law-giver contemned;
It is not enough to say, that the Chain of the Whole is broken, and the authority of the Lawgiver contemned;
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for there is a great difference between breaking a Chain, and breaking it all to pieces;
for there is a great difference between breaking a Chain, and breaking it all to Pieces;
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there is no such Contempt in the Breach of one Command, as of all;
there is no such Contempt in the Breach of one Command, as of all;
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and he that keeps all the rest, seems to shew more regard to his Authority in keeping the other Parts of the Law,
and he that keeps all the rest, seems to show more regard to his authority in keeping the other Parts of the Law,
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than Contempt in that wherein he offends.
than Contempt in that wherein he offends.
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What then is the Apostles Meaning? It is, that the Gospel doth not allow any wilfull Breach of the Law of God in any one kind or sort whatsoever;
What then is the Apostles Meaning? It is, that the Gospel does not allow any wilful Breach of the Law of God in any one kind or sort whatsoever;
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as appears by the following words, For he that said, Do not commit Adultery, said also, Do not kill;
as appears by the following words, For he that said, Do not commit Adultery, said also, Do not kill;
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now if thou commit no Adultery, yet if thou kill, thou art become a Transgressor of the Law. now if thou commit no Adultery, yet if thou kill, thou art become a Transgressor of the Law.
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What is before said, that he is guilty of all, is here explained, that he is a Transgressor of the Law.
What is before said, that he is guilty of all, is Here explained, that he is a Transgressor of the Law.
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This cannot therefore be understood of any sudden Act of Passion and Surprise, nor of any Failings as to the Manner of our Duties,
This cannot Therefore be understood of any sudden Act of Passion and Surprise, nor of any Failings as to the Manner of our Duties,
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but of a wilfull deliberate Practice of some one known Sin, although the Person may be carefull to avoid many others;
but of a wilful deliberate Practice of Some one known since, although the Person may be careful to avoid many Others;
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Because this is not consistent with that Integrity of Mind, and that sincere Regard to God and his Laws, which every good Christian ought to have;
Because this is not consistent with that Integrity of Mind, and that sincere Regard to God and his Laws, which every good Christian ought too have;
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and so being guilty of the whole Law, is to be understood with Respect to the Favour of God;
and so being guilty of the Whole Law, is to be understood with Respect to the Favour of God;
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which can no more be expected where there is a wilfull persisting in any one known Trangression of the Law than if he were guilty of all. As to Sins of Omission ;
which can no more be expected where there is a wilful persisting in any one known Transgression of the Law than if he were guilty of all. As to Sins of Omission;
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the words of the Text taken in their full Extent, have a very mortifying consideration in them.
the words of the Text taken in their full Extent, have a very mortifying consideration in them.
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For it is much easier to know to doe good, than to practise it.
For it is much Easier to know to do good, than to practise it.
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It is hard for Men under the plain Precepts of the Gospel, not to know how to doe good ;
It is hard for Men under the plain Precepts of the Gospel, not to know how to do good;
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but who is there that can say, he doth all the good he knows? We all know, we ought to love God with all our heart and soul and strength;
but who is there that can say, he does all the good he knows? We all know, we ought to love God with all our heart and soul and strength;
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and our Neighbour as our selves ;and our Neighbour as our selves;
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yet who can pretend to doe it in the utmost latitude and extent of our Duty? So that what S. Paul saith of the Law, is true of the Text, that it concludes all under Sin. For,
yet who can pretend to do it in the utmost latitude and extent of our Duty? So that what S. Paul Says of the Law, is true of the Text, that it concludes all under Sin. For,
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as our Apostle saith, in many things we offend all.
as our Apostle Says, in many things we offend all.
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And the more we know, the more we offend, as he tells us in these words, To him that knoweth to doe good,
And the more we know, the more we offend, as he tells us in these words, To him that Knoweth to do good,
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and doth it not, to him it is sin. and does it not, to him it is since.
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What Advantage then have we by the Gospel, since the more we know of our Duty, the worse our Condition is,
What Advantage then have we by the Gospel, since the more we know of our Duty, the Worse our Condition is,
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if we do not practise it? And we know so much more to be our Duty than we can hope to practise;
if we do not practise it? And we know so much more to be our Duty than we can hope to practise;
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that this Expression seems to leave Mankind in a more deplorable Condition under the Light of the Gospel,
that this Expression seems to leave Mankind in a more deplorable Condition under the Light of the Gospel,
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than if we had never heard of it.
than if we had never herd of it.
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For, if the Sin be aggravated by knowing our Duty, and not doing it, it must proportionably be lessened by having no Opportunities to know it.
For, if the since be aggravated by knowing our Duty, and not doing it, it must proportionably be lessened by having no Opportunities to know it.
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Therefore, for the Clearing the Sense of the Apostle in these words, and for the right understanding the just Measures of our Duty,
Therefore, for the Clearing the Sense of the Apostle in these words, and for the right understanding the just Measures of our Duty,
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and the due Aggravation of our Sins, it will be necessary to state and clear the Nature and Extent of Sins of Omission :
and the due Aggravation of our Sins, it will be necessary to state and clear the Nature and Extent of Sins of Omission:
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Or to shew how far this Rule of the Apostle holds, To him that knoweth to doe good,
Or to show how Far this Rule of the Apostle holds, To him that Knoweth to do good,
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and doth it not, to him it is Sin. and does it not, to him it is Sin.
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To doe good here, doth not barely imply something that is Lawfull and Commendable, which it is some way in our Power to doe;To do good Here, does not barely imply something that is Lawful and Commendable, which it is Some Way in our Power to do;
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but that to which we are under some Obligation, so that it becomes our Duty to doe it.
but that to which we Are under Some Obligation, so that it becomes our Duty to do it.
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For a Sin of Omission must suppose an Obligation ;
For a since of Omission must suppose an Obligation;
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since every Sin must be a Transgression of the Law. But there are several sorts of things that are good ; since every since must be a Transgression of the Law. But there Are several sorts of things that Are good;
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and there are different kinds of Obligation ; and from hence arises the Difficulty of stating the Nature of Sins of Omission ;
and there Are different Kinds of Obligation; and from hence arises the Difficulty of stating the Nature of Sins of Omission;
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which some are too little sensible of, and some too much.
which Some Are too little sensible of, and Some too much.
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But it is in it self a Subject of so important a Nature, and so seldom spoken to, that I shall at this time endeavour to clear it.
But it is in it self a Subject of so important a Nature, and so seldom spoken to, that I shall At this time endeavour to clear it.
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And in order thereto we must enquire, I.
And in order thereto we must inquire, I.
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Into that Good which we are obliged to do. II. The Nature of the Obligation we are under to do it. I.
Into that Good which we Are obliged to do. II The Nature of the Obligation we Are under to do it. I.
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As to the Good which we are obliged to do; that may be considered two ways.
As to the Good which we Are obliged to do; that may be considered two ways.
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1. With Respect to God, and so it implies the Duty we Owe, on the account of the Relation we stand in to Him.
1. With Respect to God, and so it Implies the Duty we Owe, on the account of the Relation we stand in to Him.
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2. With Respect to one another, and so it implies not mere Duty but something, beneficial and advantageous to others, which we are in a Capacity to do.
2. With Respect to one Another, and so it Implies not mere Duty but something, beneficial and advantageous to Others, which we Are in a Capacity to do.
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1. Our Duty with Respect to God, is either
1. Our Duty with Respect to God, is either
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1. That of our Minds, which lie in Internal Acts, which we are bound to perform towards Him.
1. That of our Minds, which lie in Internal Acts, which we Are bound to perform towards Him.
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2. That which consists in External Acts of Duty and Service to Him. 1. The Duty which we Owe to God in our Minds;
2. That which consists in External Acts of Duty and Service to Him. 1. The Duty which we Owe to God in our Minds;
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which is, not barely to Know him, but frequently to Consider and Think of him, as our Maker and Benefactor.
which is, not barely to Know him, but frequently to Consider and Think of him, as our Maker and Benefactor.
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It is a strange Incogitancy in Mankind to live, as without God in the World ;
It is a strange Incogitancy in Mankind to live, as without God in the World;
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to suffer the Cares and Thoughts and Business of this World to Justle God out of our minds;
to suffer the Cares and Thoughts and Business of this World to Justle God out of our minds;
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whom we ought in the first place to Regard.
whom we ought in the First place to Regard.
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If we could free our Minds from that Disorder and Confusion they are under by the strong Impressions of Sensible Objects,
If we could free our Minds from that Disorder and Confusion they Are under by the strong Impressions of Sensible Objects,
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and the false Idea's of Imagination, they would think of Nothing so Freely, so Frequently, so Delightfully as the Divine Perfections.
and the false Idea's of Imagination, they would think of Nothing so Freely, so Frequently, so Delightfully as the Divine Perfections.
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For God being the most Perfect Mind, other Minds that are created by him, do naturally tend towards him as their Centre,
For God being the most Perfect Mind, other Minds that Are created by him, do naturally tend towards him as their Centre,
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and are uneasie and restless, like the Needle touched with the Loadstone, till they are fixed towards him.
and Are uneasy and restless, like the Needle touched with the Loadstone, till they Are fixed towards him.
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We meet with too many things which divert and draw them another way;
We meet with too many things which divert and draw them Another Way;
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but it is certainly one of the most Necessary Duties lying upon us, to call back our Thoughts from too busie and eager a Pursuit of Earthly things;
but it is Certainly one of the most Necessary Duties lying upon us, to call back our Thoughts from too busy and eager a Pursuit of Earthly things;
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and to fix them in the serious Thoughts of God and another World.
and to fix them in the serious Thoughts of God and Another World.
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It is the Opinion of Aquinas and the older Casuists, that assoon as ever any Person is come to the use of his Reason, he is not only bound to Think of God, It is the Opinion of Aquinas and the older Casuists, that As soon as ever any Person is come to the use of his Reason, he is not only bound to Think of God,
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but to Love him as his Chief Good; and that it is the most dangerous Sin of Omission not to doe it. but to Love him as his Chief Good; and that it is the most dangerous since of Omission not to do it.
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The latter Casuists, who think this Doctrine too severe, as to the first use of Reason ; The latter Casuists, who think this Doctrine too severe, as to the First use of Reason;
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yet cannot deny it to hold, assoon as any come to the Knowledge of God ; if the want of knowing him be not through their own Fault.
yet cannot deny it to hold, As soon as any come to the Knowledge of God; if the want of knowing him be not through their own Fault.
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Assoon as they know God, they confess, that they are bound to Love him;
As soon as they know God, they confess, that they Are bound to Love him;
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but are they not bound to Know him assoon as they are capable? What allowance may be made in the cases of Gross Ignorance,
but Are they not bound to Know him As soon as they Are capable? What allowance may be made in the cases of Gross Ignorance,
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or Natural Stupidity we are not concerned to enquire;
or Natural Stupidity we Are not concerned to inquire;
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but we now speak of those who have all Advantages and Opportunities of knowing God betimes;
but we now speak of those who have all Advantages and Opportunities of knowing God betimes;
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and as to such their Ignorance is so far from being an Excuse, that it is their Sin. And that can never Excuse from a Fault,
and as to such their Ignorance is so Far from being an Excuse, that it is their Sin. And that can never Excuse from a Fault,
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but when it is no Fault to be Ignorant.
but when it is no Fault to be Ignorant.
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But, Not to know God when Persons know so many other things in the World besides him, is so much greater a Fault;
But, Not to know God when Persons know so many other things in the World beside him, is so much greater a Fault;
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because all those other things lead them to the Knowledge of Him.
Because all those other things led them to the Knowledge of Him.
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So that I take it for granted, that no man of Understanding can avoid the Knowledge of God, without shutting his Eye against the Clearest Light;
So that I take it for granted, that no man of Understanding can avoid the Knowledge of God, without shutting his Eye against the Clearest Light;
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without darkening his Understanding by Unreasonable Prejudices; without Confusion of Thought, and Perplexity of Mind; without Groundless Imaginations, and Ridiculous Suppositions;
without darkening his Understanding by Unreasonable Prejudices; without Confusion of Thought, and Perplexity of Mind; without Groundless Imaginations, and Ridiculous Suppositions;
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and most commonly not without very Disorderly Passions and Vicious Habits, which make the very Thoughts of God uneasy to his Mind.
and most commonly not without very Disorderly Passion and Vicious Habits, which make the very Thoughts of God uneasy to his Mind.
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But suppose we do Own and Believe a God, are we bound always to be Thinking of Him? Must we spend our time in Contemplation of Him,
But suppose we do Own and Believe a God, Are we bound always to be Thinking of Him? Must we spend our time in Contemplation of Him,
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and neglect all our Affairs here? If not, what are the bounds of our Duty which we may not omit without Sin?
and neglect all our Affairs Here? If not, what Are the bounds of our Duty which we may not omit without since?
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There are two things which are necessary for us to doe with Respect to God in our Minds.
There Are two things which Are necessary for us to do with Respect to God in our Minds.
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1. To have frequent and serious Thoughts of him;
1. To have frequent and serious Thoughts of him;
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without which it will be impossible to keep our Minds in that Temper which they ought to be in.
without which it will be impossible to keep our Minds in that Temper which they ought to be in.
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For the Thoughts of God keep up a vigorous Sense of Religion, Inflame our Devotion, Calm our Passions,
For the Thoughts of God keep up a vigorous Sense of Religion, Inflame our Devotion, Cam our Passion,
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and are the most Powerfull Check against the Force of Temptations.
and Are the most Powerful Check against the Force of Temptations.
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And therefore we ought to allow our selves fit Times of Retirement for Recollection and Consideration;
And Therefore we ought to allow our selves fit Times of Retirement for Recollection and Consideration;
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wherein we draw in our Thoughts from the Business and Impertinencies of this Life (and even these go a great way in that which looks like Business) that we may converse with God and our own Minds.
wherein we draw in our Thoughts from the Business and Impertinencies of this Life (and even these go a great Way in that which looks like Business) that we may converse with God and our own Minds.
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And those who do not sometimes withdraw from the Noise and Hurry, the Dust and Confusion of this World, must be great Strangers both to God and themselves;
And those who do not sometime withdraw from the Noise and Hurry, the Dust and Confusion of this World, must be great Strangers both to God and themselves;
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and mind any thing rather than their Chiefest Interest.
and mind any thing rather than their Chiefest Interest.
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But I am afraid there are too many among us, of whom the Psalmist's words are too true, God is not in all their thoughts ;
But I am afraid there Are too many among us, of whom the Psalmist's words Are too true, God is not in all their thoughts;
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I wish there were not some who would make good another Reading of those words, viz. All their thoughts are there is no God.
I wish there were not Some who would make good Another Reading of those words, viz. All their thoughts Are there is no God.
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But I think not so much their deliberate Thoughts, as their Wishes and Desires. But those can never alter the Nature of things;
But I think not so much their deliberate Thoughts, as their Wishes and Desires. But those can never altar the Nature of things;
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and therefore the wisest thing they can doe, is to make the Thoughts of God desirable to them;
and Therefore the Wisest thing they can do, is to make the Thoughts of God desirable to them;
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and that can be only by Reconciling themselves to him by a hearty and sincere Repentance.
and that can be only by Reconciling themselves to him by a hearty and sincere Repentance.
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2. We are always bound to have an habitual Temper and Disposition of Mind towards God.
2. We Are always bound to have an habitual Temper and Disposition of Mind towards God.
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This is that which is commonly called the Love of God ;
This is that which is commonly called the Love of God;
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and is opposed to the Love of Sin. Which doth not consist in sudden and transient Acts of Complacency and Delight in him;
and is opposed to the Love of Sin. Which does not consist in sudden and Transient Acts of Complacency and Delight in him;
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but in a firm Purpose and Resolution of Mind to obey him.
but in a firm Purpose and Resolution of Mind to obey him.
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The Jews think, that the Fundamental Precept of the Law as to the Love of God with all their heart and soul and strength, goes no farther than that they should doe that which the Law requires as to the Worship and Service of God.
The jews think, that the Fundamental Precept of the Law as to the Love of God with all their heart and soul and strength, Goes no farther than that they should do that which the Law requires as to the Worship and Service of God.
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But certainly the Love of God must go deeper, and rise higher, or else it will never come up to the great Design of Religion;
But Certainly the Love of God must go Deeper, and rise higher, or Else it will never come up to the great Design of Religion;
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which is, not only to doe those outward Acts of Service which he commands and expects from us;
which is, not only to do those outward Acts of Service which he commands and expects from us;
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but to bring our Souls nearer to him, to make him our Chief End;
but to bring our Souls nearer to him, to make him our Chief End;
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and to direct the Course of our Lives and the Acts of our Obedience in order to it.
and to Direct the Course of our Lives and the Acts of our obedience in order to it.
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Now this is a Duty towards God so necessary to our Happiness, that we must be always obliged to it, and at all times;
Now this is a Duty towards God so necessary to our Happiness, that we must be always obliged to it, and At all times;
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although it be an Affirmative Precept. For the true Reason of the Difference of Obligation is from the Nature of the Commands, and not from the Manner of Expressing them either Negatively or Affimatively. The Reason of the perpetual Obligation of Negative Precepts is, that it can never be lawfull to doe what God forbids;
although it be an Affirmative Precept. For the true Reason of the Difference of Obligation is from the Nature of the Commands, and not from the Manner of Expressing them either Negatively or Affimatively. The Reason of the perpetual Obligation of Negative Precepts is, that it can never be lawful to do what God forbids;
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but it may be sometimes lawfull to omit what he requires; because the Circumstances may make it not to be a Duty at that time.
but it may be sometime lawful to omit what he requires; Because the circumstances may make it not to be a Duty At that time.
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But when an Affirmative Precept is of that nature that no Circumstances can alter the Obligation of it,
But when an Affirmative Precept is of that nature that no circumstances can altar the Obligation of it,
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then it binds as much as a Negative. And so it is as to the Command of true Repentance,
then it binds as much as a Negative. And so it is as to the Command of true Repentance,
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and turning from the Love of Sin, to the Love of God;
and turning from the Love of since, to the Love of God;
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for no Man can be in such Circumstances wherein he is not bound to doe it.
for no Man can be in such circumstances wherein he is not bound to do it.
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But as to particular Acts of Repentance and of the Love of God, supposing that habitual Temper, the Obligation of them is according to the proper Seasons and Occasions of them.
But as to particular Acts of Repentance and of the Love of God, supposing that habitual Temper, the Obligation of them is according to the proper Seasons and Occasions of them.
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When a Sinner is conscious to himself of fresh Acts of Sin, he is bound to renew his Repentance,
When a Sinner is conscious to himself of fresh Acts of since, he is bound to renew his Repentance,
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and the Omission of it adds to his Guilt;
and the Omission of it adds to his Gilded;
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and when God calls Men to Repentance in a more than ordinary manner, by strong Convictions of Conscience; or some awakening Providence;
and when God calls Men to Repentance in a more than ordinary manner, by strong Convictions of Conscience; or Some awakening Providence;
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or by some solemn Times of Fasting;
or by Some solemn Times of Fasting;
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he is guilty of a farther Aggravation of his Sin, if he neglects those Seasons of performing the proper Acts of Repentance.
he is guilty of a farther Aggravation of his since, if he neglects those Seasons of performing the proper Acts of Repentance.
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But suppose we do know God, and have this habitual Love to him as our Chief End, doth this come up to all that Mankind owes to God? Do we know him and love him and serve him as we ought to doe? Do we not fail in the Manner and Degree of those very Duties which we in some measure perform? And are not these Failings Omissions? And will not these Omissions be charged upon us as Sins? How then can Mankind hope to escape the Wrath of God against those who continue in the Practice of Sin?
But suppose we do know God, and have this habitual Love to him as our Chief End, does this come up to all that Mankind owes to God? Do we know him and love him and serve him as we ought to do? Do we not fail in the Manner and Degree of those very Duties which we in Some measure perform? And Are not these Failings Omissions? And will not these Omissions be charged upon us as Sins? How then can Mankind hope to escape the Wrath of God against those who continue in the Practice of since?
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To answer this, we must distinguish between Omission as a Defect and as a Wilfull Sin. We must say,
To answer this, we must distinguish between Omission as a Defect and as a Wilful Sin. We must say,
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as S. James doth, In many things we offend all ; and in all things, I am afraid, we offend some way or other;
as S. James does, In many things we offend all; and in all things, I am afraid, we offend Some Way or other;
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if God would be exact to mark what is done amiss. if God would be exact to mark what is done amiss.
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But here lies the main Point as to this Matter, How far God will charge those things upon us as Omissions, which in us come rather from want of Power than of Will to doe them? I do not mean of Natural Faculties, for those we have entire,
But Here lies the main Point as to this Matter, How Far God will charge those things upon us as Omissions, which in us come rather from want of Power than of Will to do them? I do not mean of Natural Faculties, for those we have entire,
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but of Moral Power, i. e.
but of Moral Power, i. e.
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of such a Measure of Divine Grace as will enable us to doe things beyond the Imperfection and Infirmity of our present state;
of such a Measure of Divine Grace as will enable us to do things beyond the Imperfection and Infirmity of our present state;
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which, in this fallen Condition, is like that of a Man under a Dead-Palsie, who hath all the Parts of a Man,
which, in this fallen Condition, is like that of a Man under a Dead-Palsie, who hath all the Parts of a Man,
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but not the Power of Moving them.
but not the Power of Moving them.
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And where God by his Grace doth recover Mankind to a New Life, yet there are such Remainders of the former Deadness upon us,
And where God by his Grace does recover Mankind to a New Life, yet there Are such Remainders of the former Deadness upon us,
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as makes us unable to doe that which we most desire to doe;
as makes us unable to do that which we most desire to do;
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and do fail in the manner of Performance, where we are sincere as to our Purpose and Design.
and do fail in the manner of Performance, where we Are sincere as to our Purpose and Design.
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But will God lay these Moral Defects, or Infirmities of our corrupt Nature on us as wilfull Sins now under the Gospel? God forbid.
But will God lay these Moral Defects, or Infirmities of our corrupt Nature on us as wilful Sins now under the Gospel? God forbid.
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I do not question God's Right to command us all that which is just in it self,
I do not question God's Right to command us all that which is just in it self,
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and he hath given us Faculties to doe;
and he hath given us Faculties to do;
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but I consider him as a gracious Lord towards a decayed Tenant, of whom, if he be willing to pay what he is able, he will not exact the uttermost farthing ;
but I Consider him as a gracious Lord towards a decayed Tenant, of whom, if he be willing to pay what he is able, he will not exact the uttermost farthing;
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As a compassionate Commander to a wounded Soldier, who is willing to accept what Service he is able to doe,
As a compassionate Commander to a wounded Soldier, who is willing to accept what Service he is able to do,
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although he fails in many Points of his Duty;
although he fails in many Points of his Duty;
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As the good Samaritan, which poured in Wine and Oil into the Wounds which he had not made;
As the good Samaritan, which poured in Wine and Oil into the Wounds which he had not made;
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and discharged the Debt which he had not contracted.
and discharged the Debt which he had not contracted.
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If God were not infinitely Gracious and Mercifull, there were little hopes for us to avoid Punishment;
If God were not infinitely Gracious and Merciful, there were little hope's for us to avoid Punishment;
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but since he is pleased to deal with us upon the Terms of a New Covenant, we have reason to hope that he will not charge Involuntary Neglects and Moral Disabilities upon us, as Sins of Omission.
but since he is pleased to deal with us upon the Terms of a New Covenant, we have reason to hope that he will not charge Involuntary Neglects and Moral Disabilities upon us, as Sins of Omission.
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2. There are Duties of External Worship and Service owing to God;
2. There Are Duties of External Worship and Service owing to God;
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and how shall we know when the Omission of these becomes a Sin to us? For these are not always necessary,
and how shall we know when the Omission of these becomes a since to us? For these Are not always necessary,
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and sometimes we may be hindred from them. To answer this, I lay down these Rules;
and sometime we may be hindered from them. To answer this, I lay down these Rules;
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I. A Constant or Habitual Neglect of those Duties which God hath appointed for his Worship and Service, cannot be without a Sin of Omission,
I. A Constant or Habitual Neglect of those Duties which God hath appointed for his Worship and Service, cannot be without a since of Omission,
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because, that must arise from an evil Temper and Disposition of Mind.
Because, that must arise from an evil Temper and Disposition of Mind.
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When it comes from a Contempt of God and his Service, it must be a Sin,
When it comes from a Contempt of God and his Service, it must be a since,
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because the Reason of it is a very great one.
Because the Reason of it is a very great one.
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When it comes barely from a Careless, Indifferent, Slothfull Temper, which is glad of any Excuses for the Neglect or Omission of them;
When it comes barely from a Careless, Indifferent, Slothful Temper, which is glad of any Excuses for the Neglect or Omission of them;
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it argues very little Sense of Religion, or Regard to God and his Service, when they are so ready to find an Excuse for their Fault.
it argues very little Sense of Religion, or Regard to God and his Service, when they Are so ready to find an Excuse for their Fault.
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But some are ready to justifie themselves in such a Neglect, as though all the outward Worship of God were mere Ceremony,
But Some Are ready to justify themselves in such a Neglect, as though all the outward Worship of God were mere Ceremony,
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and only a Decent way of entertaining the People with some outward Pomp and Shew of Devotion towards a Divine Majesty.
and only a Decent Way of entertaining the People with Some outward Pomp and Show of Devotion towards a Divine Majesty.
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I am afraid, such hardly mention a Divine Majesty, but in a Complement;
I am afraid, such hardly mention a Divine Majesty, but in a Compliment;
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however, we are willing to believe that they do own such a Being, but they think it a vain thing to serve him;
however, we Are willing to believe that they do own such a Being, but they think it a vain thing to serve him;
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as though he could be moved by our Prayers to him, or Praises of him. We do not deny that God is Infinitely above all our Services:
as though he could be moved by our Prayers to him, or Praises of him. We do not deny that God is Infinitely above all our Services:
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but is that a Reason why we should not serve him in the Way he requires it from us? He doth not want our Services,
but is that a Reason why we should not serve him in the Way he requires it from us? He does not want our Services,
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but we want his Favour and Blessings;
but we want his Favour and Blessings;
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and can we expect them, when we slight that little Service, in Comparison of the time he allows for other Imployments, which he expects from us? If we had nothing but the Light of Nature to direct us, we should conclude it very reasonable that Mankind should own their Creator, by some Outward,
and can we expect them, when we slight that little Service, in Comparison of the time he allows for other Employments, which he expects from us? If we had nothing but the Light of Nature to Direct us, we should conclude it very reasonable that Mankind should own their Creator, by Some Outward,
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and Publick, and Stated Ways and Times of Worship. For this is no more than natural Justice to own our Maker and Benefactor;
and Public, and Stated Ways and Times of Worship. For this is no more than natural justice to own our Maker and Benefactor;
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and can it become less necessary, when he hath declared himself pleased with the Performance of them,
and can it become less necessary, when he hath declared himself pleased with the Performance of them,
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and made great Promises to those who call upon him?
and made great Promises to those who call upon him?
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But this, say they, is the greatest Difficulty of all, to understand what Effect our Prayers can have upon the Eternal Counsels of Heaven;
But this, say they, is the greatest Difficulty of all, to understand what Effect our Prayers can have upon the Eternal Counsels of Heaven;
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since they are already fixed and cannot be Reversed by our Prayers. As great as this Difficulty is, the true Point of it is only this;
since they Are already fixed and cannot be Reversed by our Prayers. As great as this Difficulty is, the true Point of it is only this;
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Whether we are to Believe and Trust the frequent and repeated Promises of God, although we are not able to comprehend,
Whither we Are to Believe and Trust the frequent and repeated Promises of God, although we Are not able to comprehend,
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how the Efficacy of our Prayers is taken in, as a necessary Condition towards the Execution of God's Eternal Purposes.
how the Efficacy of our Prayers is taken in, as a necessary Condition towards the Execution of God's Eternal Purposes.
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For, if they are Conditions, as the Scripture often tells us; then we may easily understand what is meant by the Efficacy of Prayers;
For, if they Are Conditions, as the Scripture often tells us; then we may Easily understand what is meant by the Efficacy of Prayers;
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and as to the manner of Reconciling such contingent Conditions with God's Eternal Purposes;
and as to the manner of Reconciling such contingent Conditions with God's Eternal Purposes;
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it is a Difficulty which will afford perpetual Matter of Dispute, but ought no more to hinder us from plain Duties,
it is a Difficulty which will afford perpetual Matter of Dispute, but ought no more to hinder us from plain Duties,
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than a Man should be from going a necessary Journey, till he be satisfied whether the Earth moves about the Sun,
than a Man should be from going a necessary Journey, till he be satisfied whither the Earth moves about the Sun,
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or the Sun about the Earth.
or the Sun about the Earth.
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II. Whether the Omission of such publick Duties of Divine Worship be a Sin or not, depends very much on the Reason and Occasion of it.
II Whither the Omission of such public Duties of Divine Worship be a since or not, depends very much on the Reason and Occasion of it.
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For if it be a Wilfull Neglect, it doth imply a Degree of Contempt, and that cannot be without Sin. And that is a Wilfull Neglect,
For if it be a Wilful Neglect, it does imply a Degree of Contempt, and that cannot be without Sin. And that is a Wilful Neglect,
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when nothing but an Act of a Man's own Will hinders him from serving God in Publick:
when nothing but an Act of a Man's own Will hinders him from serving God in Public:
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I do not mean only at the very time, but if he hath by some former Act of his Will brought an Incapacity upon himself, that want of Power doth not Excuse,
I do not mean only At the very time, but if he hath by Some former Act of his Will brought an Incapacity upon himself, that want of Power does not Excuse,
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when the Impotency arises from a Voluntary Act of his own. If it be intended on Purpose to hinder, it is as wilfull in its Cause,
when the Impotency arises from a Voluntary Act of his own. If it be intended on Purpose to hinder, it is as wilful in its Cause,
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as if there were no such Impediment. For, although the Actual Impediment be the immediate Cause of the Omission;
as if there were no such Impediment. For, although the Actual Impediment be the immediate Cause of the Omission;
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yet it is the Design and Purpose which makes it Wilfull.
yet it is the Design and Purpose which makes it Wilful.
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But if Persons by an Act of Providence without their own Fault be hindred from the Worship of God as by long Sickness;
But if Persons by an Act of Providence without their own Fault be hindered from the Worship of God as by long Sickness;
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no one can say, that this Omission is Wilfull, and therefore cannot be accounted a Sin. But if a Person by his Intemperance and Debauchery hath brought himself into an Incapacity of attending on the Service of God;
no one can say, that this Omission is Wilful, and Therefore cannot be accounted a Sin. But if a Person by his Intemperance and Debauchery hath brought himself into an Incapacity of attending on the Service of God;
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we cannot say that the Actual Omission was Wilfull; but we may justly say, that the Original Cause was so;
we cannot say that the Actual Omission was Wilful; but we may justly say, that the Original Cause was so;
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and that it cannot excuse the Omission.
and that it cannot excuse the Omission.
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II. But besides the Duties which we Owe to God, there are such which we Owe to one another, which cannot be omitted without Sin. But here the stating of the Case seems yet more difficult,
II But beside the Duties which we Owe to God, there Are such which we Owe to one Another, which cannot be omitted without Sin. But Here the stating of the Case seems yet more difficult,
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since there is not to plain an Authority to Oblige; nor such a Relation to each other, as we stand in to God.
since there is not to plain an authority to Oblige; nor such a Relation to each other, as we stand in to God.
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And besides the Circumstances of Humane Affairs are oftentimes so intricate and perplexed, that it is very hard for Persons to know their Duties,
And beside the circumstances of Humane Affairs Are oftentimes so intricate and perplexed, that it is very hard for Persons to know their Duties,
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and much more to practice them.
and much more to practice them.
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But there are certainly such Duties, which we owe both to the Publick and to one another ;
But there Are Certainly such Duties, which we owe both to the Public and to one Another;
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and it may be of some Use to us to understand the force of the Obligation,
and it may be of Some Use to us to understand the force of the Obligation,
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and what those are which cannot be Omitted without Sin. 1. As to the Publick; and concerning that, we may take Notice of two Rules;
and what those Are which cannot be Omitted without Sin. 1. As to the Public; and Concerning that, we may take Notice of two Rules;
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1. Those Duties cannot be omitted without Sin, which cannot be omitted without Prejudice to the Publick Good.
1. Those Duties cannot be omitted without since, which cannot be omitted without Prejudice to the Public Good.
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By which I do not mean any Fancyfull Notions, or Pretences to it, but the true and real Publick Interest of the Nation;
By which I do not mean any Fanciful Notions, or Pretences to it, but the true and real Public Interest of the nation;
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which consists in the Preservation of our Religion and Laws.
which consists in the Preservation of our Religion and Laws.
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The main Duty of this kind, which I shall insist upon, is the laying aside all Heats and Animosities and Distinctions of Parties,
The main Duty of this kind, which I shall insist upon, is the laying aside all Heats and Animosities and Distinctions of Parties,
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and minding and carrying on that which is the undoubted Common Interest of us all.
and minding and carrying on that which is the undoubted Common Interest of us all.
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What is the Meaning of all those Jealousies and Suspicions which are among us, when we all profess to own the same Religion, the same Laws, and the same Government?
What is the Meaning of all those Jealousies and Suspicions which Are among us, when we all profess to own the same Religion, the same Laws, and the same Government?
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This is a very Melancholy Subject to speak of;
This is a very Melancholy Subject to speak of;
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For this unseasonable Difference of Parties among our selves, is like a Flaming Meteor in the Air, we can hardly keep our selves from looking upon it;
For this unseasonable Difference of Parties among our selves, is like a Flaming Meteor in the Air, we can hardly keep our selves from looking upon it;
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and yet cannot behold it without some kind of Terror and Amazement.
and yet cannot behold it without Some kind of Terror and Amazement.
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It is disputed among the Casuists, whether if a Man sees two Men fighting with each other, he be bound to part them to his own Hazard;
It is disputed among the Casuists, whither if a Man sees two Men fighting with each other, he be bound to part them to his own Hazard;
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and the general Resolution is, that if he be in a private Capacity he is not,
and the general Resolution is, that if he be in a private Capacity he is not,
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but in a Publick he is.
but in a Public he is.
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I hope the publick Capacity, I appear in here at this time, will excuse my interposing to allay such Heats and Animosities as are not only of dangerous Consequence, but great Sins.
I hope the public Capacity, I appear in Here At this time, will excuse my interposing to allay such Heats and Animosities as Are not only of dangerous Consequence, but great Sins.
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And therefore, unless I would be guilty of omitting a Duty my self, I must (and will) lay open the Mischief of such divided Interests as the Difference of Parties carries along with them.
And Therefore, unless I would be guilty of omitting a Duty my self, I must (and will) lay open the Mischief of such divided Interests as the Difference of Parties carries along with them.
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When God had given Children to Rebekah, while they were yet unborn, and in their Mother's Womb, she found them struggling within her to such a degree as made her in a Consternation to cry out, If it be so, why am I thus? i. e.
When God had given Children to Rebekah, while they were yet unborn, and in their Mother's Womb, she found them struggling within her to such a degree as made her in a Consternation to cry out, If it be so, why am I thus? i. e.
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If God hath given me these Children for Blessings, What is the meaning of this struggling between them? And it is said, her Concernment was so great, that she went to enquire of the Lord.
If God hath given me these Children for Blessings, What is the meaning of this struggling between them? And it is said, her Concernment was so great, that she went to inquire of the Lord.
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Some think that Melchisedek was still living at Salem, and that she went to him, to consult about the Consequence of it; some think that Melchisedek was still living At Salem, and that she went to him, to consult about the Consequence of it;
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and he was a very proper Person for it;
and he was a very proper Person for it;
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for he was King of Righteousness and King of Peace. And those are the best Antidotes against the Strugglings and Animosities of those who have the same common Interest and Obligations.
for he was King of Righteousness and King of Peace. And those Are the best Antidotes against the Strugglings and Animosities of those who have the same Common Interest and Obligations.
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We need not to consult any Oracle in this Case; for S. Paul hath told us that, if we bite and devour one another ;
We need not to consult any Oracle in this Case; for S. Paul hath told us that, if we bite and devour one Another;
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not like Canibals, but like different Parties, living in Hatred and Malice and Animosity to each other;
not like Cannibals, but like different Parties, living in Hatred and Malice and Animosity to each other;
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take heed, saith he, that ye be not consumed one of another. As if he had said, Things cannot always continue at this pass, the inward Fires,
take heed, Says he, that you be not consumed one of Another. As if he had said, Things cannot always continue At this pass, the inward Fires,
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if not suppressed, will break out at last, and in probability end in your mutual Destruction.
if not suppressed, will break out At last, and in probability end in your mutual Destruction.
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Nothing hath more puzzled the Wits of Men in this Inquisitive Age, than to give an Account of the Ebbing and Flowing of the Sea;
Nothing hath more puzzled the Wits of Men in this Inquisitive Age, than to give an Account of the Ebbing and Flowing of the Sea;
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but a Great Man of our Nation hath told us, that we need not run to the Moon, or other remoter Causes;
but a Great Man of our nation hath told us, that we need not run to the Moon, or other Remoter Causes;
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for the true Reason of it is nothing else but the clashing of the Waters of two mighty Seas crossing each other;
for the true Reason of it is nothing Else but the clashing of the Waters of two mighty Seas crossing each other;
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and therefore, where there are no such contrary Motions, there is no such Ebbing and Flowing. We have too much of this Ebbing and Flowing upon Land, both as to our Condition and Expectation.
and Therefore, where there Are no such contrary Motions, there is no such Ebbing and Flowing. We have too much of this Ebbing and Flowing upon Land, both as to our Condition and Expectation.
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But whence comes it? Is it not from two Parties among us crossing and striving to over top and over power each other? And till we unite and join in the same common Current, we have little cause to hope for a state of Peace and Tranquility.
But whence comes it? Is it not from two Parties among us crossing and striving to over top and over power each other? And till we unite and join in the same Common Current, we have little cause to hope for a state of Peace and Tranquillity.
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Our Saviour tells us, a kingdom divided against it self cannot stand. I need not tell you of what Kingdom he speaks;
Our Saviour tells us, a Kingdom divided against it self cannot stand. I need not tell you of what Kingdom he speaks;
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but it was such a one, where there would be no Subtilty or Diligence wanting in the several Parties as to carrying on their Designs;
but it was such a one, where there would be no Subtlety or Diligence wanting in the several Parties as to carrying on their Designs;
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but he looks on an united common Interest so necessary to the preservation of Government, that he declares, that no kind of Society can be supported without it.
but he looks on an united Common Interest so necessary to the preservation of Government, that he declares, that no kind of Society can be supported without it.
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If we then regard the Interest of our Nation or of our Religion;
If we then regard the Interest of our nation or of our Religion;
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If we would avoid the Shame and Reproch of Destroying by our Divisions, what we pretended to value above our Lives ;
If we would avoid the Shame and Reproach of Destroying by our Divisions, what we pretended to valve above our Lives;
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we must lay aside our mutual Jealousies and Suspicions; we must abate our Heats and Animosities;
we must lay aside our mutual Jealousies and Suspicions; we must abate our Heats and Animosities;
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we must unite and join in the things that belong to our Peace. But if they be hid from our eyes ;
we must unite and join in the things that belong to our Peace. But if they be hid from our eyes;
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then I am afraid what S. Paul said of the Gospel may be too truly applied to the things of our Peace;
then I am afraid what S. Paul said of the Gospel may be too truly applied to the things of our Peace;
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If they be hid, they are hid to them that are lost; in whom the God of this world hath blinded their eyes. If they be hid, they Are hid to them that Are lost; in whom the God of this world hath blinded their eyes.
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For it is too apparent, that the true Ground of the Contention of the several Parties, is not Matter of Conscience or Religion,
For it is too apparent, that the true Ground of the Contention of the several Parties, is not Matter of Conscience or Religion,
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or the common Interest of the Nation, but about Power and Superiority over each other;
or the Common Interest of the nation, but about Power and Superiority over each other;
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which, if it be carried on, in humane Probability can end in nothing but mutual Destruction.
which, if it be carried on, in humane Probability can end in nothing but mutual Destruction.
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Which God of his Mercy prevent.
Which God of his Mercy prevent.
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II. Men cannot without Sin omit the doing those Duties which their Places do require from them.
II Men cannot without since omit the doing those Duties which their Places do require from them.
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For those are intended for a publick Benefit.
For those Are intended for a public Benefit.
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Those who study to be quiet, and to doe their own business, are not only the best Christians,
Those who study to be quiet, and to do their own business, Are not only the best Christians,
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but the best Instruments of the publick Good.
but the best Instruments of the public Good.
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Whereas, Men of turbulent, restless and ambitious Minds, who make abundance of Noise and Clamour, are like Wasps, always flying and buzzing about,
Whereas, Men of turbulent, restless and ambitious Minds, who make abundance of Noise and Clamour, Are like Wasps, always flying and buzzing about,
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and very angry and peevish and discontented; but are nothing so usefull as the more silent and industrious Bees;
and very angry and peevish and discontented; but Are nothing so useful as the more silent and Industria Bees;
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which make the best of every thing, and serve the common Interest by it.
which make the best of every thing, and serve the Common Interest by it.
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Every Society of Men is a Body made up of Head and Members knit and compacted together by Joints and Bands;
Every Society of Men is a Body made up of Head and Members knit and compacted together by Joints and Bans;
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but all have their several Uses and Functions, and while these are duly performed, the whole is preserved;
but all have their several Uses and Functions, and while these Are duly performed, the Whole is preserved;
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but if the Feet should mutiny against the other Parts, because they bear the Burthen of the whole;
but if the Feet should mutiny against the other Parts, Because they bear the Burden of the Whole;
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or the Stomach, that it is loaded and oppressed with what serves for the Nourishment of all;
or the Stomach, that it is loaded and oppressed with what serves for the Nourishment of all;
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or the Head, that it must direct and contrive and manage all;
or the Head, that it must Direct and contrive and manage all;
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what would the Effect be of such Complaints and Discontents at their own Share, but that the whole Body must suffer by them.
what would the Effect be of such Complaints and Discontents At their own Share, but that the Whole Body must suffer by them.
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While all the Materials of a Building are kept in their due Place and Order, the whole is strengthened and supported;
While all the Materials of a Building Are kept in their due Place and Order, the Whole is strengthened and supported;
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but if they start out of their Places and tumble one upon another, the whole must fall.
but if they start out of their Places and tumble one upon Another, the Whole must fallen.
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There are always some who love to carry on their own Ends under Publick Pretences; and if those be not attained, they matter not what becomes of all other Interests,
There Are always Some who love to carry on their own Ends under Public Pretences; and if those be not attained, they matter not what becomes of all other Interests,
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although their own must suffer with the rest.
although their own must suffer with the rest.
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These are like the Ivy to a flourishing Tree, which seems to embrace it and stick close to it,
These Are like the Ivy to a flourishing Tree, which seems to embrace it and stick close to it,
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but it is for its own advantage;
but it is for its own advantage;
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but at the same time, it weakens it and hinders its Growth, and if it falls, it must perish together with it.
but At the same time, it weakens it and hinders its Growth, and if it falls, it must perish together with it.
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But there are others, who by the very Duties of their Places are bound to regard the Publick and the Good of others;
But there Are Others, who by the very Duties of their Places Are bound to regard the Public and the Good of Others;
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and when they do it not, they are certainly guilty of Sins of Omission in a high Degree.
and when they do it not, they Are Certainly guilty of Sins of Omission in a high Degree.
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For every such place is a Trust from God, of which an Account must be given;
For every such place is a Trust from God, of which an Account must be given;
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and a Sacred and Solemn Obligation goes along with them;
and a Sacred and Solemn Obligation Goes along with them;
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so that there can be no Sins of Omission in such Cases, without Sins of Commission of as high a Nature as Breach of Trust,
so that there can be no Sins of Omission in such Cases, without Sins of Commission of as high a Nature as Breach of Trust,
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and of the most solemn Obligations.
and of the most solemn Obligations.
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The truth is, the World is so humoursome and fantastical a thing, that it will hardly endure to be made better;
The truth is, the World is so humoursome and fantastical a thing, that it will hardly endure to be made better;
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so that those who have the greatest Zeal and Resolution to do good, are extremely discouraged in it,
so that those who have the greatest Zeal and Resolution to do good, Are extremely discouraged in it,
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when they find so many Objections and Difficulties;
when they find so many Objections and Difficulties;
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such frowardness and Perverseness in some, such Remissness and Coldness in others, such an Universal Lassitude and Indifferency, that it is enough to check the best Inclinations that way,
such frowardness and Perverseness in Some, such Remissness and Coldness in Others, such an Universal Lassitude and Indifferency, that it is enough to check the best Inclinations that Way,
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and to make them leave the World to be managed as it will.
and to make them leave the World to be managed as it will.
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And there are some Seasons wherein it is much harder to do Good than in others.
And there Are Some Seasons wherein it is much harder to do Good than in Others.
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Such I mean, when Wickedness and Vice have corrupted the very Principles of Mens Minds;
Such I mean, when Wickedness and Vice have corrupted the very Principles of Men's Minds;
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when they Account it a Piece of Wit to be Profane, and a higher sort of Breeding to despise Religion and Vertue;
when they Account it a Piece of Wit to be Profane, and a higher sort of Breeding to despise Religion and Virtue;
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when some are ready to pervert the best Designs, and mix such Mean and Sinister Ends of their own with them,
when Some Are ready to pervert the best Designs, and mix such Mean and Sinister Ends of their own with them,
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and thereby blast them, that they come to nothing;
and thereby blast them, that they come to nothing;
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when others will not endure that Good may be done, unless they may have the sole doing of it,
when Others will not endure that Good may be done, unless they may have the sole doing of it,
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and endeavour to lessen the Reputation of all who are not altogether such as themselves ; When all imaginable Arts are used to make Government Contemptible; and the best Purposes ineffectual;
and endeavour to lessen the Reputation of all who Are not altogether such as themselves; When all imaginable Arts Are used to make Government Contemptible; and the best Purposes ineffectual;
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Lastly, when any who are bound to carry on the Publick Good, account it Wisdom to do little or nothing in their Places,
Lastly, when any who Are bound to carry on the Public Good, account it Wisdom to do little or nothing in their Places,
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and take all possible Care to disoblige no Body by doing their Duties, for fear of evil Consequences;
and take all possible Care to disoblige no Body by doing their Duties, for Fear of evil Consequences;
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I say, when such Seasons do happen, there is a very Melancholy Prospect of Affairs, and little Hopes of doing or of seeing Good.
I say, when such Seasons do happen, there is a very Melancholy Prospect of Affairs, and little Hope's of doing or of seeing Good.
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II. I now proceed to the Good which we are to do with Respect to others of the same Nature and in a worse Condition than our selves;
II I now proceed to the Good which we Are to do with Respect to Others of the same Nature and in a Worse Condition than our selves;
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and therefore need our Help and Assistance.
and Therefore need our Help and Assistance.
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This is so remarkable a Sense of doing Good, that it hath almost appropriated the Name to it self;
This is so remarkable a Sense of doing Good, that it hath almost appropriated the Name to it self;
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as Good Works are generally taken for Works of Charity. These are such, as all agree, that they cannot be wholly omitted without Sin;
as Good Works Are generally taken for Works of Charity. These Are such, as all agree, that they cannot be wholly omitted without since;
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but the difficulty lies in stating the Measure and Seasons of the Obligation to them. Concerning which, these Rules may be observed:
but the difficulty lies in stating the Measure and Seasons of the Obligation to them. Concerning which, these Rules may be observed:
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1. That the Measures of Duty in this Case are very different, according to the different Circumstances and Conditions of Persons.
1. That the Measures of Duty in this Case Are very different, according to the different circumstances and Conditions of Persons.
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For, although the standing General Rules of our Duty are fixed and unalterable;
For, although the standing General Rules of our Duty Are fixed and unalterable;
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yet the particular Obligations depend upon great Variety of Circumstances, as to those who are to do and to receive Good.
yet the particular Obligations depend upon great Variety of circumstances, as to those who Are to do and to receive Good.
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If the Easiness of Persons Conditions in the World will afford their laying by a constant Stock of Charity, it will be always in readiness for such Occasions,
If the Easiness of Persons Conditions in the World will afford their laying by a constant Stock of Charity, it will be always in readiness for such Occasions,
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when we would be more willing to doe Good if it were in our Power;
when we would be more willing to do Good if it were in our Power;
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but it is hardly possible to make such Rules which may not give Occasions for trouble to scrupulous Minds,
but it is hardly possible to make such Rules which may not give Occasions for trouble to scrupulous Minds,
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when they do not strictly observe them.
when they do not strictly observe them.
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But we are all so far bound to do Good to those in Want, that the not doing it according to our Abilities and Opportunities, is such a Sin of Omission as is inconsistent with true Christianity;
But we Are all so Far bound to do Good to those in Want, that the not doing it according to our Abilities and Opportunities, is such a since of Omission as is inconsistent with true Christianity;
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but of those, every Person is left to judge; but so, as he must give an Account of it at the Great Day.
but of those, every Person is left to judge; but so, as he must give an Account of it At the Great Day.
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For, it is observable, that our Saviour speaking of the Proceedings then, particularly mentions the Sins of Omission with Respect to the doing Good to others.
For, it is observable, that our Saviour speaking of the Proceedings then, particularly mentions thee Sins of Omission with Respect to the doing Good to Others.
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2. There are particular Seasons, when a greater Measure of doing Good is required than at others; 2. There Are particular Seasons, when a greater Measure of doing Good is required than At Others;
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i. e. When Persons suffer for Religion and a good Conscience; When the Necessities of People are more general and pressing;i. e. When Persons suffer for Religion and a good Conscience; When the Necessities of People Are more general and pressing;
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When great Objects of Charity are certainly known to our selves and concealed from others; When a present Relief puts them into a way of doing Good for themselves;
When great Objects of Charity Are Certainly known to our selves and concealed from Others; When a present Relief puts them into a Way of doing Good for themselves;
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When God hath done Good to us after a more remarkable manner than he hath to others;
When God hath done Good to us After a more remarkable manner than he hath to Others;
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When we do the more Good, because we have done so much Evil;
When we do the more Good, Because we have done so much Evil;
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and thereby manifest the Sincerity of our Repentance, by bringing forth such Fruits worthy of Amendment of Life;
and thereby manifest the Sincerity of our Repentance, by bringing forth such Fruits worthy of Amendment of Life;
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When our Calling and Profession is to do Good ; and we are bound to give the best Examples to others according to our Abilities;
When our Calling and Profession is to do Good; and we Are bound to give the best Examples to Others according to our Abilities;
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When our Religion suffers by not doing Good, and our Faith is questioned for want of Good Works ;
When our Religion suffers by not doing Good, and our Faith is questioned for want of Good Works;
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Lastly, When there are no such Natural Drains of Charity, as Children and near Relations which need our Assistance;
Lastly, When there Are no such Natural Drains of Charity, as Children and near Relations which need our Assistance;
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in these and many other Instances of a like Nature, there is so much greater Obligation to the doing Good, that it cannot be Omitted without Sin.
in these and many other Instances of a like Nature, there is so much greater Obligation to the doing Good, that it cannot be Omitted without Sin.
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II. I now come in the last Place, to consider the Nature of the Obligation we lie under to do the Good we know.
II I now come in the last Place, to Consider the Nature of the Obligation we lie under to do the Good we know.
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And the Reason of considering this, is from the Comparison of several Duties with one another;
And the Reason of considering this, is from the Comparison of several Duties with one Another;
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for we may be bound to several things at the same time, but we cannot perform them together;
for we may be bound to several things At the same time, but we cannot perform them together;
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and the Difficulty then is to understand, which of these Duties we may Omit without Sin.
and the Difficulty then is to understand, which of these Duties we may Omit without Sin.
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And the Comparison may be three-fold;
And the Comparison may be threefold;
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1. As to the Nature of the Duties. 2. As to the Authority which enjoyns them. 3. As to the particular Obligation we are under to do them.
1. As to the Nature of the Duties. 2. As to the authority which enjoins them. 3. As to the particular Obligation we Are under to do them.
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1. As to the Nature of our Duties. For there are several kinds of things that are Good ;
1. As to the Nature of our Duties. For there Are several Kinds of things that Are Good;
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and we are to have a different Regard to them. Some things are Good because they are commanded;
and we Are to have a different Regard to them. some things Are Good Because they Are commanded;
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and some things are commanded, because they are Good;
and Some things Are commanded, Because they Are Good;
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and even God himself allows us to make a Difference between these, when himself saith, I will have Mercy, and not Sacrifice ; although he required both;
and even God himself allows us to make a Difference between these, when himself Says, I will have Mercy, and not Sacrifice; although he required both;
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but if it happens that both cannot be done, then he prefers the former, although his own Honour seems more concerned in the latter.
but if it happens that both cannot be done, then he prefers the former, although his own Honour seems more concerned in the latter.
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Our Saviour extends this Rule to Mercy on the Souls of Men;
Our Saviour extends this Rule to Mercy on the Souls of Men;
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and to Mercy on our Bodies, even out of the Case of urgent or extreme Necessity, which cannot be pleaded in the Apostles Case of Plucking the Ears of Corn on the Sabbath day.
and to Mercy on our Bodies, even out of the Case of urgent or extreme Necessity, which cannot be pleaded in the Apostles Case of Plucking the Ears of Corn on the Sabbath day.
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But from hence we have ground to infer, that when two Duties interfere with one another, we are bound to prefer the greater and more substantial Duty, But from hence we have ground to infer, that when two Duties interfere with one Another, we Are bound to prefer the greater and more substantial Duty,
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and then the Omission of the lesser is no Sin. 2. As to the Authority which requires them.
and then the Omission of the lesser is not Sin. 2. As to the authority which requires them.
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There is no question, but when the Authority of God and Man do contradict each other, God is to be obeyed rather than Man. But the Authority of God's Command is not equally clear in all Cases;
There is no question, but when the authority of God and Man do contradict each other, God is to be obeyed rather than Man. But the authority of God's Command is not equally clear in all Cases;
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for some things are required plainly and directly, and some things by consequence and parity of Reason;
for Some things Are required plainly and directly, and Some things by consequence and parity of Reason;
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some things are declared and enforced by the Gospel, others left to our own Deductions and Inferences;
Some things Are declared and Enforced by the Gospel, Others left to our own Deductions and Inferences;
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some things are made positive Commands for all Ages, others are reported by way of Example,
Some things Are made positive Commands for all Ages, Others Are reported by Way of Exampl,
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but that Example understood by the Church to have the force of a Command;
but that Exampl understood by the Church to have the force of a Command;
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now, in all these and other like Cases, we ought to have the greatest regard to plain, positive, moral and perpetual Commands;
now, in all these and other like Cases, we ought to have the greatest regard to plain, positive, moral and perpetual Commands;
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but withall, to have a due regard to consequential and usefull Duties, especially where the Church of God hath always so understood them, which is the best Interpreter of such doubtfull Cases, where the Sense of it is truly delivered to us.
but withal, to have a due regard to consequential and useful Duties, especially where the Church of God hath always so understood them, which is the best Interpreter of such doubtful Cases, where the Sense of it is truly Delivered to us.
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3. As to the Obligation we are under; and that is threefold. 1. That of Nature, which is, to act according to Reason;
3. As to the Obligation we Are under; and that is threefold. 1. That of Nature, which is, to act according to Reason;
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and none can question that, but those who question, whether there be any such Principle as Reason in Mankind;
and none can question that, but those who question, whither there be any such Principle as Reason in Mankind;
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and whosoever do so, have Reason to begin at home. 2. Of Christianity, which supposes and enforces that of Nature,
and whosoever doe so, have Reason to begin At home. 2. Of Christianity, which supposes and inforces that of Nature,
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and superadds many other Duties which we are bound to perform as Christians. 3. Of our Several Relations, and particular Imployments. As to the former, we are under great Obligations from God and Nature and Christianity, to doe the Duties which belong to us in them.
and superadds many other Duties which we Are bound to perform as Christians. 3. Of our Several Relations, and particular Employments. As to the former, we Are under great Obligations from God and Nature and Christianity, to do the Duties which belong to us in them.
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As to the latter, they commonly require a stricter Obligation by Oath, to doe those things which otherwise we are not bound to doe.
As to the latter, they commonly require a Stricter Obligation by Oath, to do those things which otherwise we Are not bound to do.
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But being entered into it by a voluntary Act of our own, we cannot omit such Duties without Sin,
But being entered into it by a voluntary Act of our own, we cannot omit such Duties without since,
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but where the Circumstances of things do supersede the Obligation.
but where the circumstances of things do supersede the Obligation.
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Thus I have gon through, as clearly and distinctly as I could, the most usefull Cases relating to Sins of Omission ;
Thus I have gone through, as clearly and distinctly as I could, the most useful Cases relating to Sins of Omission;
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It remains now, that I make some Application to our selves.
It remains now, that I make Some Application to our selves.
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When we reflect on our Lives and Actions, our Sins of Commission are apt to terrifie our Consciences;
When we reflect on our Lives and Actions, our Sins of Commission Are apt to terrify our Consciences;
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and make us very apprehensive of the Wrath of God;
and make us very apprehensive of the Wrath of God;
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but how few are any ways concerned for their Sins of Omission, viz. For not discharging the Duties of their Places,
but how few Are any ways concerned for their Sins of Omission, viz. For not discharging the Duties of their Places,
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for not doing the Good they might and ought to have done, for not serving God with Diligence and exemplary Devotion,
for not doing the Good they might and ought to have done, for not serving God with Diligence and exemplary Devotion,
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for not having their Minds so fixed and intent upon him as they ought to have on their Creatour and Preserver and Redeemer? In a very corrupt Age not to be remarkable for doing Evil is a kind of Saintship;
for not having their Minds so fixed and intent upon him as they ought to have on their Creator and Preserver and Redeemer? In a very corrupt Age not to be remarkable for doing Evil is a kind of Saintship;
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but how few are remarkable for doing Good? and yet that is one of the best Characters of Saintship.
but how few Are remarkable for doing Good? and yet that is one of the best Characters of Saintship.
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How much time is squandred away in Vanity and Folly? and yet, how is that grudged which is spent in the Worship of God? O what a burthen it is to serve God,
How much time is squandered away in Vanity and Folly? and yet, how is that grudged which is spent in the Worship of God? O what a burden it is to serve God,
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and spend any time in Devotion!
and spend any time in Devotion!
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How many Excuses and Pretences of Business will such make rather than attend upon Religous Duties, which themselves would judge very frivolous in other Matters!
How many Excuses and Pretences of Business will such make rather than attend upon Religious Duties, which themselves would judge very frivolous in other Matters!
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And will God and Conscience be satisfied with such unequal Dealing, such notorious Partiality? Let us deal faithfully and sincerely with our selves;
And will God and Conscience be satisfied with such unequal Dealing, such notorious Partiality? Let us deal faithfully and sincerely with our selves;
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Are we as ready to serve God as to serve our Lusts and Pleasures? Have we the same regard to his Worship that we have to any thing we really love and esteem?
are we as ready to serve God as to serve our Lustiest and Pleasures? Have we the same regard to his Worship that we have to any thing we really love and esteem?
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If not, there must be something very much amiss in the Temper and Disposition of the Mind;
If not, there must be something very much amiss in the Temper and Disposition of the Mind;
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and we are highly concerned to look into it.
and we Are highly concerned to look into it.
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I do not speak now of casual and accidental Omissions of some particular Duties at some times;
I do not speak now of casual and accidental Omissions of Some particular Duties At Some times;
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but of a general Unconcernedness about Matters of Religion, as though they were either too high in the Speculation,
but of a general Unconcernedness about Matters of Religion, as though they were either too high in the Speculation,
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or too mean and low in the Practice of them;
or too mean and low in the Practice of them;
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or at least, that it is no great Matter one way or other, whether they mind them or not.
or At least, that it is no great Matter one Way or other, whither they mind them or not.
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This, I am afraid, is too much the Temper of the Age we live in; which seems to be sinking into a strange Indifferency about Religion.
This, I am afraid, is too much the Temper of the Age we live in; which seems to be sinking into a strange Indifferency about Religion.
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It is possible for Persons to have a Zeal against some corrupt Opinions and Practices in Religion;
It is possible for Persons to have a Zeal against Some corrupt Opinions and Practices in Religion;
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and yet to have no true Zeal or Concernment for Religion it self.
and yet to have no true Zeal or Concernment for Religion it self.
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For they may so much hate being imposed upon by false Pretenders, that carry on an Interest and Faction, under the Shew of Religion,
For they may so much hate being imposed upon by false Pretenders, that carry on an Interest and Faction, under the Show of Religion,
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as from thence to suspect all Religion to be nothing else;
as from thence to suspect all Religion to be nothing Else;
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which is as unreasonable, as for a Man to conclude, that all Merchants and Jewellers are Cheats,
which is as unreasonable, as for a Man to conclude, that all Merchant's and Jewellers Are Cheats,
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and that there are no such things (nor can be) as true Diamonds in the World,
and that there Are no such things (nor can be) as true Diamonds in the World,
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because he hath fallen into the hands of such as would have cheated him with those which were counterfeit.
Because he hath fallen into the hands of such as would have cheated him with those which were counterfeit.
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And it is common with such who design to deceive, that what they want in Sincerity, they make up with Confidence. This is a good Argument for caution and looking about us;
And it is Common with such who Design to deceive, that what they want in Sincerity, they make up with Confidence. This is a good Argument for caution and looking about us;
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but it is none at all for our indifferency about Matters of Religion. For it is not here, as in Jewels, which are fine things to look upon;
but it is none At all for our indifferency about Matters of Religion. For it is not Here, as in Jewels, which Are fine things to look upon;
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but the Happiness of Life doth not depend upon them.
but the Happiness of Life does not depend upon them.
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But would any one let alone things necessary to the Support of Life, because Poison may be put into them? We may take care to prevent it;
But would any one let alone things necessary to the Support of Life, Because Poison may be put into them? We may take care to prevent it;
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but we must have the Necessaries of Life;
but we must have the Necessaries of Life;
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and it would be great Folly to die for want of Sustenance, for fear of being Poisoned.
and it would be great Folly to die for want of Sustenance, for Fear of being Poisoned.
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If we have no true Love to God and Religion, we must perish; for there is no hopes of Salvation without it.
If we have no true Love to God and Religion, we must perish; for there is no hope's of Salvation without it.
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And if we go on in a careless Indifferency about God and his Service; If we do not do our Endeavours for suppressing Wickedness and Vice;
And if we go on in a careless Indifferency about God and his Service; If we do not do our Endeavours for suppressing Wickedness and Vice;
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If we do not mind Religion our selves, nor are incouraging it in others, it will shew that we have not that Love of God and Religion which we ought to have.
If we do not mind Religion our selves, nor Are encouraging it in Others, it will show that we have not that Love of God and Religion which we ought to have.
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Therefore, if we regard the Honour of God, our own Salvation, the Duties of our Places, the Interest of the Nation,
Therefore, if we regard the Honour of God, our own Salvation, the Duties of our Places, the Interest of the nation,
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and the Satisfaction of all that are Wise and Good, we must shake off all this Coldness and Indifferency about Religion,
and the Satisfaction of all that Are Wise and Good, we must shake off all this Coldness and Indifferency about Religion,
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and apply our selves heartily and sincerely to promote the great Ends of it; which are, to make Persons Good in this World, and Happy in another.
and apply our selves heartily and sincerely to promote the great Ends of it; which Are, to make Persons Good in this World, and Happy in Another.
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Which God of his Mercy grant, &c. FINIS.
Which God of his Mercy grant, etc. FINIS.
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