congruity of the reward propounded that they who are gratefull to those from whom in subordination to God they received life shall by God's dispensation enjoy that life long and well and that they who neglect the authours of their life shall soon be deprived of it or of its comforts But I find the same reward assigned to the diligent observers of other duties particularly to them who are just in their dealings to them who are charitable to the poor to them who are meek and patient to them who confide in God and to all good men that obey God's commandments I shall onely add farther that we may according to analogy and like ground of reason reduce unto this Commandment the obligation we have to honour all those who perform toward us beneficial offices like unto those which we receive from our parents those who preserve our life by relief protection or defence those who afford us maintenance or education those who watch over us for the good of our body or of our soul those who instruct us or advise us such are our Governours and Magistrates either Political or Ecclesiastical our Benefactours and Patrons our Schoolmasters and Tutours our especial faithfull Friends and the like But I pass forward In the subsequent Precepts are contained the prime rules of justice toward our neighbour the observation of which is not onely most equal and reasonable in it self but necessary for the preservation of civil society and publick peace among men for the procurement of our safe and pleasant living and conversing in the World men thereby being secured in the quiet enjoyment of God's gifts and the fruits of their industry and of whatever is dear and precious to them of their lives first then of the comforts of their conjugal state of their possessions of their reputations the laws respecting these being here disposed in order according to the value of their respective objects in the nature of things or in the opinion of men or in regard to the consequences arising from them VI. Commandment Thou shalt not kill Of all good gifts conferr'd upon us none according to the natural and common esteem of men is more precious than life it self the foundation of enjoying the rest God hath therefore reserved the disposal of it entirely to himself as his special prerogative neither he that hath it nor any other person having absolutely any just power or right over it No man can take away any man's life but by commission or licence from God reasonably presumed to be granted by him So may God the absolute King of the World be supposed to have committed to lawfull Magistrates as his Vice-gerents and Officers in his name and behalf upon reasonable cause for preservation of publick justice peace and order in a lawfull course of justice to dispose of mens lives who have forfeited them to the Law The Magistrate as S. Paul saith beareth not the sword in vain for he is the minister of God an avenger to execute wrath upon him that doth evil He hath not forbidden Sovereigns in case of necessity and when amicable means will not prevail to maintain the safety or welfare of the Societies entrusted to their care even by armed violence against such as wrongfully invade them or any wise harm them and will not otherwise be induced to forbear doing so in which case the resolution of such differences insomuch as they cannot be tried at any other bar or composed by other means is referred to God's arbitrement who is the Lord of Hosts the Sovereign Protectour of right and dispenser of success the Souldier in a just cause being then his Minister and carrying a tacit commission from him God also may be supposed together with life with a natural love to it with means to preserve it to have imparted to every man a right to defend his life with its necessary supports against unjust extreme and inevitable violence upon it or them the slaughter therefore which may happen in these cases or in the like wherein God hath plainly by a general order or by special command or by permission reasonably supposed conferred on any person a power over his neighbour's lise in the maintenance of God's own honour or in subserviency to publick good is not concerned in the design or meaning of this Precept for he that kills another in a way not irregular as a Minister of justice or in a lawfull War as a Souldier authorized by a Sovereign power here under God or for his own just and necessary defence doth not according to the intent of this Law kill but rather God himself the Lord of life and death doth then kill the authority of killing so being derived from him and his work being done thereby Vengeance is his and he so by his instruments repays it But here is forbidden all other voluntary taking away our neighbour's life when a man acts as a private person without just and necessary cause in any illegal or irregular way upon what motive principle or end soever whether it be out of hatred spight envy revenge for our presumed safety or pretended reparation of honour for promoting what interest or procuring what satisfaction soever to our selves by what means soever either by direct violence or by fraudulent contrivance in an open or clandestine manner immediately by our selves or by means of others by advising encouraging any wise becoming instrumental or accessory thereto This is the crime expresly prohibited but a positive duty should also be understood that we are obliged so far as we are able to preserve our neighbour's life by relieving him in extreme need by succouring him in extreme danger by admonishing him of any destructive mischief when he appears tending unawares thereinto the neglect of which things argueth a murtherous disposition toward our neighbour is in reasonable esteem and in God's sight a killing of him for we mistake if we think with Cain that we are not our brother's keepers or are not bound when we are able to preserve his life The violation of which Commandment is certainly the most heinous sin that can be committed of all those which are not immediately directed against God himself or the persons which peculiarly represent him and a sin which never can escape vengeance and due punishment from him It is the greatest wrong to God it is the extremest injury to our neighbour it is the highest sort of uncharitableness it is a principal offence against publick society 1. It is an exceeding wrong and affront done unto God in assuming the disposal of his gifts in dispossessing him of his rights by robbing him of a creature of his child his servant his subject one whose life is precious to him and toward whom he beareth a tender regard an usurping in a high way his Sovereign Authority his Throne of Majesty his Tribunal of Justice his Sword of Vengeance to omit the sacrilege as Philo speaks committed herein by
his prejudice of how mischievous consequence also they are breeding ill will and sowing strife in all Societies both publick and private even separating chief friends as the Wise man telleth us common sense and experience do shew they consequently must be very odious in the sight of God who loveth the peace and welfare of men and very offensive to men who do the mischiefs springing from them To this Law may be reduced our obligations to be candid in our opinions and discourses concerning others according to Saint Paul's excellent description of charity to forbear all rash and harsh censure as you know our Saviour in his most divine Sermon on the Mount chargeth us to be veracious sincere and faithfull in all our conversation which duties are so often taught and pressed in both Testaments Ye shall not saith the Law steal nor deal falsely nor lye one to another and To walk uprightly and work righteousness and speak the truth from his heart are the first lineaments in the good man's character drawn by the Psalmist and These are the things ye shall do saith God in the Prophet speak ye every man the truth to his neighbour execute the judgment of truth and peace in your gates And in the New Testament To lay aside lying to speak the truth every man with his neighbour to lay aside all malice all guile all hypocrisies envyings and backbitings are Apostolical commands X. Commandment Thou shalt not covet thy neighbour's house thou shalt not covet thy neighbour's wife nor his man-servant nor his maid-servant nor his oxe nor his ass nor any thing that is thy neighbour's This Law is comprehensive and recapitulatory as it were of the rest concerning our neighbour prescribing universal justice toward him whence S. Mark it seems meaneth to render it in one word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deprive not or bereave not your neighbour of any thing and this not onely in outward deed and dealing but in inward thought and desire the spring whence they do issue forth for from the heart as our Saviour teacheth do proceed evil thoughts murthers adulteries fornications thefts false witness blasphemies we are obliged to be so far from depriving our neighbour of any good thing belonging to him that we are not so much as to wish or desire it not onely to abstain from injurious action but to repress covetous inclinations wherein is also implyed that we should have a delight and complacence in our neighbour's good not envying him any enjoyment being in our minds content with the portion God pleaseth to vouchsafe us and entirely trusting in him that he will supply us with what is needfull or befitting to us without the damage of our neighbour Thus God's Law is as Saint Paul observed spiritual not onely restraining exteriour acts but regulating our inmost thoughts quelling all inordinate appetites and affections of heart within us the which may be extended so as to respect not onely matters of justice toward our neighbour but all objects whatever of our practice so as to import that which in the Christian Law is so frequently injoined us as the life of our Religion circumcising our hearts crucifying the flesh with its passions and desires mortifying our earthly members putting to death by the spirit the deeds of the body putting off the old man which is corrupted according to deceitfull lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not unlawfully or irregularly desire doth according to the spiritual intent import all this I have done and shall onely add that the sum and end of these and all other good Laws of all Religion and all our Duty is as we often are taught in the New Testament comprized in those two Rules of Loving God with all our heart and Loving our neighbour as our selves seriously and honestly attending unto which we can hardly fail of knowing what in any case our duty is It remains that we employ our best care and endeavour on the conscientious practice thereof imploring therewith the assistance of God's grace and that good Spirit which God hath most graciously promised to those who duly ask it by which alone we can be enabled to keep God's Commandments To him be all glory and praise Amen THE DOCTRINE OF THE Sacraments THE DOCTRINE OF The Sacraments IT is a peculiar excellency of our Religion that it doth not much employ mens care pains and time about matters of ceremonial observance but doth chiefly and in a manner wholly exercise them in works of substantial duty agreeable to reason perfective of man's nature productive of true glory to God and solid benefit to men It s design is not to amuse our fancies with empty shews nor to take up our endeavours in fruitless performances but to render us truly good and like unto God first in interior disposition of mind then in exterior practice full of hearty love and reverence to God of tender charity and good will toward men of moderation and purity in the enjoyment of these things of all true piety and vertue whereby we may become qualified for that life of bliss which it tendereth and promiseth for conversation in that holy Society above to which it designeth and calleth us Yet because Fancy is naturally a medium and an effectual instrument of action and because sensible objects are apt strongly to affect our minds it hath pleased the divine Wisdom to apply them in fit measure and to sanctify them to those good purposes by appointing some few solemn and significant Rites to be observed by us being in their own nature proper and useful and by God designed to declare his mind and gracious intents to us to consign and convey his Grace into our Souls to confirm our Faith in him to raise our devotion toward him to quicken our resolutions of obeying his Will to enable and excite us to the practice of those great Duties which he requireth of us Our Lord Jesus Christ saith S. Austin hath subjected us to his gentle yoke and light burthen whence with Sacraments most few in number most easy for observance most excellent in signification he bound together the society of new people And The mercy of God saith he again would have Religion free by the celebration of a most few and most clear Sacraments Of these there appear two and S. Austin in the place cited could instance in no more of general and principal use instituted by our Lord hismelf which because they represent to us somewhat not subject to sense and have a secret influence upon us because what is intended by them is not immediately discernible by what is done without some explication their significancy being not wholly grounded in the nature but depending upon arbitrary institution as that of words which is of kin to them whence S. Austin calls a Sacrament Verbum visibile have usually been called Mysteries that is actions
precept may serve for a good direction to Governours what they may with safety what they should in wisedom establish what provision they should make for the promotion of piety and vertue such a precedent requires greatest veneration and respect cannot but appear of high moment in consultation about matters of this nature It is indeed particularly observable that in this command there is not an express order concerning the natural or moral service of God by prayer or hearing God's Law to be publickly performed on this day but the Jews were themselves so wise as to understand these duties couched in the sanctification of the day prescribed to them and accordingly they practised they in all places of their habitation did settle Synagogues and Oratories to them upon this day they resorted in them then they did offer devotions to God as the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did import the Scribes did reade the Law and expound it to the People Moses saith Josephus did command the people to assemble for hearing of the law not once or twice or many times but every seventh day laying aside their works and exactly to learn it whence addeth he the people became so skilfull in the laws that if one asked any of them concerning them he would more easily tell them all than his own name whence also an admirable concord in mind and uniformity in practice did as he farther observes arise and The custom saith Philo was always as occasion gave leave especially upon the seventh days to philosophate c. in consideration of which practice it was that Jews so highly valued this Precept that it was a saying among them The Sabbath weigheth against all the Commandments as procuring them all to be known and observed And if that blind people could pick these duties out of this Law much more should we see our selves obliged according to analogy thereof to appoint set times for ensuring the practice of them 6. Again We may hence also learn our obligation to submit obediently to the constitution of Governours relating to this matter that we readily should observe all solemn times of festivity and rest which the Rulers of Church or State do appoint for the securing or the promoting those purposes of piety or charity according to the measure and manner prescribed by them for Reason approving the thing as good and usefull and divine order more clearly and fully confirming it to be so and it not appearing that God hath made express determinations about it it remains that it is left wholly to them to whose care God hath entrusted the publick welfare and hath committed to their judgments the providing means conducible thereto having also consequently injoined us in all lawfull things to follow their guidance and appointment in order thereto God decreed death to be inflicted on those who violated his command concerning the Sabbath which sheweth how great a fault it is to offend in this particular and we may reasonably esteem that command to be his which proceedeth from his Ministers by authority from himself and in conformity to his own pattern 7. We add that whereas God required of the Jews such a portion of time to be solemnly dedicated to Religion and mercy we to whom he hath vouchsafed higher benefits and proposed greater encouragements cannot reasonably but deem our selves obliged to sequester and consecrate as much or more time to the same intents we should indeed be content to withdraw our selves more frequently from pursuance of our own profits and pleasures to the service of God to the remembrance and celebration of his favours we should willingly allow greater relaxation to our dependents and should the publick be deficient in exacting a performance of such duties from us it would become us to supply such defects by our private devoting fit and frequent seasons thereto that in some proportion we may exceed the Jews in gratefull piety as we surpass them in the matter and causes thereof that we may appear in some degree more charitable than they as we have much greater reason and obligation to be so then they So much for this I proceed briefly to consider the remaining Commandments the which immediately concern another Object those foregoing did chiefly serve to regulate our religious practice in yielding due reverence toward God these following which are supposed to have made up the second of those Tables which written by God's hand were delivered to Moses and preserved in the Ark of the Testimony do guide our conversation and carriage toward our Neighbour in the front of which worthily is placed that which obligeth to dutifulness toward our Parents unto whom after God and his supreme Vice-gerents we owe the highest respect gratitude and duty V. Commandment Honour thy father and thy mother Honour the word signifies to have in weighty regard and aptly serves to denote those particular acts of duty which are otherwhere expressed in Scripture fear and reverence ye shall fear every man his father and his mother observance and obedience children obey your parents in all things for this is well pleasing to God gratitude and retribution Let children learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be pious toward their own family and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render sutable returns or to requite their parents for this is good and acceptable before God regarding their instruction and advice My son hear the instruction of thy father and forsake not the law of thy mother it also comprehendeth a prohibition of the contrary acts contemning cursing offering violence or contumely unto disobedience and contumacy toward parents the which are forbidden under capital penalties and dreadfull comminations Cursed be he that setteth light by his father or mother and The eye that mocketh at his father and despiseth to obey his mother the ravens of the valley shall pick it out and the young eagles shall eat it that is God in a fearfull and strange manner will avenge that wickedness upon him and in the Law it is ordained that the rebellious and stubborn son who will not obey the voice of his father or the voice of his mother and that when they have chastned him will not hearken unto them shall be stoned by all the men of his City and put to death in that manner Whence we may learn the nature of the duty here enjoined and what rank it beareth among other duties what high obligation belongs thereto of what consideration it is with God and how grievous a crime the violation thereof is that briefly we are obliged to yield our parents high affection of heart great expressions of respect and observance in word and deed that the neglect of these duties is next to that of profaneness and undutifulness toward God himself the greatest disorder we can be guilty of this all civil Nations have consented to be our duty and if we consider the grounds upon which it
in Baptism are I conceive understood there being no other season or occasion wherein ordinarily and visibly God doth exhibit those Benefits It may be demanded How Children by reason of their innocent age are capable of these Benefits how they can be pardoned who never had offended how they can be justified who never were capable of being unjust I briefly answer That because they come from that race which by sin had forfeited God's favour and had alienated it self from him because also they have in them those seeds of pravity from which afterward certainly life continuing without God's restraining Grace will sprout forth innumerable evil actions therefore that God overlooking all the defects of their nature both relative and absolute or personal doth assume them into his special favour is no small benefit to them answerable to the remission of actual sin and restitution from the state consequent thereon in others 2. In Baptism the Gift of God's Holy Spirit is conferred qualifying us for the state into which we then come and enabling us to perform the duties we then undertake which otherwise we should be unable to perform for purification of our hearts from vitious inclinations and desires for begetting holy dispositions and affections in our Souls for to guide and instruct us to sustain and strengthen us to encourage and comfort us in all the course of Christian piety The which effects are well also figured by water which purifieth things both from inherent and adherent filth That this benefit is annexed to Baptism the Scripture also teacheth us Be baptized saith S. Peter in the Name of Christ to the remission of sins and ye shall receive the gift of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We being baptized in one body are made to drink of one spirit saith S. Paul And with the Laver of Regeneration S. Paul again joineth the renovation of the Holy Ghost And it is represented as an advantage of our Saviour's Baptism above that of John that our Lord not only baptized with water to repentance but with the Holy Ghost and Fire Some preventing operations of the Holy Ghost whereby God freely draweth Men to Christianity persuading their minds to assent thereto inspiring their hearts with resolutions to comply with it do precede Baptism but a more full communication thereof due by compact assured by promise for the confirming and maintaining us in the firm belief and constant practice of Christianity is consequent thereon After ye had believed ye were sealed by the Holy Spirit of promise saith S. Paul To signify which benefit then conferr'd the ancient Christians did to Baptism annex the Chrism or holy Unction signifying the collation of that healing and chearing Spirit to the baptized person that which S. Paul may seem to respect when he saith He that establisheth or confirmeth us with you into Christ and who hath anointed us is God who also hath sealed us and hath given us the earnest of the Spirit in our hearts 3. With those gifts is connected the benefit of Regeneration implying our entrance into a new state and course of life being endowed with new faculties dispositions and capacities of Souls becoming new Creatures and new Men as it were renewed after the likeness of God in righteousness and true holiness our being sanctified in our hearts and lives being mortified to fleshly lusts and worldly affections being quickned to a spiritual life and heavenly conversation in short becoming in relation and in disposition of mind the children of God This the matter and the action of Baptism doth set out for as children new born for cleansing them from impurities adherent from the Womb both among the Jews and other people were wont to be washed so are we in Baptism signifying our purification from natural and worldly defilements The mersion also in Water and the emersion thence doth figure our death to the former and receiving to a new life Whence Baptism is by S. Paul called the laver of Regeneration and our Lord saith that If a man be not born again of Water and the Spirit he cannot enter into the Kingdom of God that is every one becoming a Christian is by Baptism regenerated or put into a new state of Life getteth new dispositions of Soul and new relations to God Ye are all saith S. Paul the children of God by faith in Christ Jesus that is by embracing his Doctrine and submitting to his Law professedly in Baptism And We saith S. Paul again are buried with Christ through Baptism unto death that as Christ was raised from the dead by the glory of the Father so also we should walk in newness of life 4. With these Benefits is conjoined that of being inserted into God's Church his family the number of his chosen people the mystical body of Christ whereby we become entitled to the privileges and immunities of that heavenly Corporation We saith S. Paul have been all baptized in one spirit into one body the mystical body of Christ And so many of you saith he again as have been baptized into Christ into Christ mystical or the Church have put on Christ and ye are adds he all one in Christ Jesus As Proselytes among the Jews by Baptism were admitted unto the Communion and privileges of the Jewish so thereby are we received into the like Communion and privileges of the Christian far more excellent Society 5. In consequence of these things there is with Baptism conferred a capacity of a title unto an assurance under condition of persevering in faith and obedience to our Lord of eternal life and salvation We are therein in S. Peter's words regenerated unto a lively hope of an incorruptible inheritance by that resurrection of Christ which is represented to us in this action and so therein applied as to beget in us a title and a hope to rise again in like manner to a blissful life whence we are said therein to rise with him Being saith S. Paul buried with him in Baptism wherein also we were raised again whence by the two great Apostles Baptism is said to save us Baptism saith S. Peter the antitype of the delivery in the flood doth save us that is admitteth us into the Ark putteth us into the sure way of Salvation and God saith S. Paul according to his mercy saved us by the laver of regeneration and He that shall believe and shall be baptized shall be saved is our Saviour's own word and promise shall be saved that is shall be put into a state and way of salvation continuing in which state proceeding in which way he assuredly shall be saved for Faith there denoteth perseverance in Faith and Baptism implyeth performance of the conditions therein undertaken which next is to be considered For as this Holy Rite signifieth and sealeth God's collation of so many great benefits on us so it also implyeth and