although he do not define the particular proportion of the compensation doth yet establish this satisfaction and reconciliation of our selves to our injured Brother in the general as an indispensable Duty without which nothing not our very Prayers or Oblations shall be accepted If thou bring thy gift to the Altar and there remembrest that thy Brother hath ought against thee having been injured by thee leave there thy gift and go thy way first be reconciled to thy Brother by giving him satisfaction for thy offence and then come and offer thy gift Matth. 5.23 24. Which Command is moreover one of those whose sanctions is the loss of Heaven ver 19. Blessed are the Peace-makers for they shall be called the Children of God Matth. 5.9 And thus we see of all the Laws which make any thing due to God our selves or all mankind in general whether they are instances of sobriety piety justice charity or peace that our obedience unto them all is made necessary unto life and that they are bound upon us by all our hopes of happiness and Heaven And the sanction is the same for all those Laws which make some things due in particular relations likewise For as for the Laws that bind us in the particular relation of Subjects to our Kings their sanction appears plainly from these places Let every soul be subject to the higher Powers for there is no Power but of God whosoever therefore resisteth the Power resisteth the Ordinance of God and they that resist shall receive to themselves damnation Wherefore you must needs be subject not only for wrath but also for Conscience sake Render therefore to all their Dues as these following are to Kings Tribute to whom Tribute is due Custom to whom Custom Fear or Reverence to whom Fear Honour to whom Honour Rom. 13.1 2 5 7. And all these are only part of that Catalogue of Laws which he begins to reckon up and declares to them by his Apostolical Authority chap. â—2 ver 3. These things speak and exhort rebuke with all Authority and let no man despise thee who shall surely be punished as a Contemner of Christ if he do Put them in mind to be subject to Principalities and Powers to obey Magistrates Tit. 2. ver ult chap. 3. ver 1. I exhort therefore first of all that prayers of all sorts supplications intercessions petitions and giving of thanks be made for all Kings and such as are in Authority for this is in it self and will render us good and acceptable in the sight of God our Saviour 1 Tim. 2.1 2 3 and a proof moreover of that good conscience which Timothy is charged to keep chap. 1. ver 19. And for Fidelity and Allegiance this may suffice to shew its necessity that among the men of corrupt minds who are reprobate concerning the Faith and who should render the last times perillous S t Paul reckons Traitorâ— 2 Tim. 3.1 4 8. So that as for all the forementioned Duties of this relation we see their indispensable necessity and that as ever we hope to be saved by them we must perform and obey them And so it is in the particular Laws of the next relation that of people towards their spiritual Governours viz. their Bishops and Ministers as is plain from these Texts following We beseech you Brethren to know them who labour among you and are set over you in the Lord and to esteem or honour them very highly or more than abundantly in love for their works sake 1 Thess. 5.12 13. And this is one of those Precepts which are pressed upon them as they would be Children of light and not of darkness ver 5 and as they are to avoid wrath and to obtain salvation by our Lord Jesus Christ ver 9. Let him who is taught or catechized in the Word communicate unto him that teacheth or catechizeth in all good things Be not deceived God is not mocked for whatsoever a man soweth in this and other things that shall he also reap Gal. 6.6 7. Obey them that have the rule over you and submit your selves for they watch for your souls Pray for us Heb. 13.17 18. Which are part of those Precepts that are enjoined as the way whereby to serve God acceptably who is a consuming fire to destroy and devour all that dare offend him chap. 12.2 last verses And for the necessity of the several Laws in the particular relation of Husband and Wife that will appear by what follows For as for that love which is strictly required betwixt them it ought says S t Paul agreeably to the words of God at the institution of Marriage They two shall be one Flesh to be such as people have for their own Bodies Ephes. 5.28 31. Which cannot imply less than an affectionate concern and communicating in each others joy or sorrow for if one member of a mans Body suffer all the rest as the Apostle observes suffer with it and if one be honoured all the rest rejoyce with it the Members all having the same care one for another 1 Cor. 12.25 26. And also a bearing with each others infirmities as every man will do with those of his own Body and praying for each other And for particular Duties we are told in the same fifth Chapter to the Ephesians that the Husband must condescend and comply with his Wife and part not only with his own self-will but even with his own life to serve her Husbands love your Wives saith he even as Christ loved the Church and gave himself for it So ought men to love their Wives as their own Bodies And how that is we all experience for no man ever yet hated his own Flesh but protecteth it and provideth well and duly for it or nourisheth and cherisheth it ver 25 28 29. In which love of his Wife as of his own Flesh is implied moreover that his Government of her be flexible and obliging nothing being more contrary to our self-love than to be commanded in peremptoriness and rigour And then as for the particular Duties of the Wife she is bid to be observant or to take care how to please her Husband 1 Cor. 7.34 To submit her will to his and to be ready to perform what he enjoins as she is to do what God commands her Wives submit your selves unto your own Husbands as unto the Lord for the Husband is the Head of the Wife as Christ is of the Church therefore as the Church is subject unto Christ so let the Wives be unto their own Husbands in every thing Ephes. 5.22 23 24. And this submission she must shew in respectful carriage and such behaviour as argues in her a fear to give offence Let the Wife see that she reverence her Husband ver 33. And all these Commands enjoining Duties both on one side and on the other
towards them and in like manner our Love of God fulfils all those other Precepts which comprehend our Duty towards him For all that he requires of us towards himself is neither more nor less than to honour and worship him to do nothing in all our behaviour that savours of disrespect towards him nor by any thought word or action to disgrace or contemn him But now nothing renders any person so secure from contempt as our love and affection for him Affront and reproach are a great part of enmity and despite and so can never proceed from us towards those whom we love and value But this is always certain that if we are kindly affected towards any person we shall not fail to express a due honour of him and bear him a just respect and veneration So that if we do indeed love God he is secure from all affront and disobedience being a most consummate reproach since our Love will not permit us to dishonour it can never suffer us to disobey him Thus mighty and powerful easie and natural a Principle of an universal obedience both towards God and men is an universal Love it doth the work without difficulty and carries us on to obey with ease in as much as all the particular Precepts and Instances of obedience are but so many genuine effects and proper expressions of it The effects of our love are the parts of our obedience the products of our Duty and Religion as well as of our passion So that it is a most natural Spring of our obedient service because it prompts us to the very same things to which God has bound and obliged us by his Precepts But besides this way of an universal love's influencing an universal obedience through this coincidence of the effects of Love and the instances of Duty our Love of God who is our King and Governour were a sure principle of our obedience to him were his Precepts instanced not in the same things which are the effects of a general Love which is the true Case but in things different from them For although our love would not prompt us to perform them by its natural tendency towards them and for their own sakes yet it would through submission and duty and for his sake who enjoyn'd them It would make us deny our selves to pleasure him and produce other effects than our own temper enclines us to to do him service For as Love is for doing hurt to none so least of all to Governours it will give to every one their own but to them most especially Now Duty and Service is that which we owe to our Rulers and the proper way of Love's exerting it self in that is by obedience If we love we shall be industrious to please and the only way of pleasing them is by doing what they command us For there is no such offence to a Governour as the transgression of his Laws no injury like that of opposing his Will and despising his Authority To do this is to renounce all subjection and to cast off his Yoke and so is not to express love but to declare enmity not affectionately to owne but in open malice to defie him But if any man would contribute to his delight there is no way for that but by a performance of his pleasure it is nothing but our obedience that can add to his contentment or evidence our Love For disobedience to our Governours is clearly the most profest hatred as the observance of our Duty is the most allowed instance of friendship and good will So that Love is a Spring and Principle of our Obedience not only because the Commandment and it run parallel and the instances of Gods Laws are the same with the effects of a general Love but also because our love of God would make us obey him even in such instances of Duty as differ from them For all that aversion which we have to the thing commanded would be outweighed by our desire to please him who commands it and although we should neglect it upon its own yet for his sake we should certainly fulfil and perform it And because our Love of God and men is so natural a Spring and so sweet and easie a Principle to produce in us a perfect and intire obedience to all those Laws which concern either or to any other therefore has God promised so nobly to reward it He never intends to crown an idle and unworking love but such only as is active and industrious For when he says that he who loves God and men is known of God and accepted by him and born of him and that God dwells in him and has prepared Heaven for him he speaks metonymically and means all the while a love with these religious effects a love that is productive of an entire service and obedience And to this Point the Scriptures speak fully For as for our love of God himself and of our Saviour Christ that is plainly of no account in his judgment but when it makes us keep his Commands and become industriously obedient If ye LOVE me saith Christ keep my Commandments for he that hath my Commandments and KEEPETH them he it is that loveth me and he only who so loveth me in obeying me shall be beloved of my Father and I will love him John 14.15 21. Whoso keepeth Gods Word saith S t John in him verily is the love of God made perfect and hereby it is by this perfection of Love in Obedience that we know we are in him 1 John 2.5 But if we have only a pretended verbal love or an inward passion for God and shew no Signs or Effects of it in our obedient works and actions we shall be as far from being accepted by him as we are from any true and real service of him He will look upon all our Professions only as vain speech and down-right flattery but will not esteem it as having any thing of sober truth and reality For whosoever hath this Worlds goods and seeth his Brother hath need and obeys not Gods Command of shewing mercy and the Case is the same in other Instances but shutteth up his bowels of compassion from him how dwells the love of God in him 1 John 3.17 And then as for our love of our Brethren it doth not at all avail us unto Mercy and Life unless it make us perform all those things which are required of us by the Laws of Justice Charity and Beneficence towards them My little Children saith S t John let us not love only in word and in tongue but in deed also and in truth For it is hereby by this operative love that we know we are of the truth and shall assure our hearts in full confidence of his mercy before him 1 John 3.18 19. Our love to them is to be manifested as Christs was to us viz. in good effects and a real service yea when occasion requires it and their eternal weal may be very much promoted
Members of two great Societies one a Society in things outward and temporal for our happiness in this world which is called the State and the other in things sacred spiritual and eternal for our happiness in the next world which is the Church and God has his Representatives and Vicegerents in them both therefore under this Head are two sorts of effects of Love and instances of Duty 1. Towards Civil Governours viz. Kings and Princes 2. Towards Ecclesiastical viz. Bishops and Ministers 1. Then towards our Publick Civil Governours our Kings and Princes the fruits of Love both in abstaining from all evil and showing all kindness and good will to them will be as follows 1. Since they are both placed above us and set over us our Love to them will produce in us both an opinion of their preheminence and excellence as being Gods Deputies and Viceroys here on Earth which is honour and the bearing of an awful regard and behaviour towards them as to such who can of right command and punish us which is reverence 2. A readiness and resolved industry to maintain and support them in their persons and Government either 1. By doing such things towards it as are in our own power viz. 1. For the maintenance of their grandeur in a willing payment of such contributions as are appointed for it which is paying Tribute and Customs 2. For the preservation of their Lives or Reigns by revealing to them such Plots or Practices as make against them and by endeavouring all that in us lyes according to our promises and obligations of allegiance to maintain and preserve them which is fidelity or loyalty 2. For things that are above our power by recommending them earnestly to Almighty God that he would bestow them on them which is praying for them 3. A more direct owning of their Authority and Presidence over us by carrying suitably 1. To the things which they command in doing or performing them which is obedience 2. To the penalties which upon our omission or transgression they impose by a quiet suffering and resting under them which is subjection All these are effects of love to Kings and Princes and so many particular Commands of God and Instances of Duty in this relation And opposite to them are all the contrary effects and prohibitions of hatred and ill-will towards them For from our averseness to all good Offices and our readiness to create offence and evil to them which are the natural effects of our hatred of them will flow 1. Our having undervaluing and lessening thoughts of them in our minds by looking only or chiefly upon their failings and defects and esteeming them no better than common men which is dishonour And if this be expressed in a lightness and contemptuousness of behaviour towards them which argues us to have no fear or awe of them but to neglect and despise them 't is irreverence Which when it breaks out further into reproachful Speeches and a discovery or inveighing against their defects is as S t Jude calls it speaking evil of Dignities Jude 8. 2. A seeking through our envy and ill-will to them to lessen or destroy their Persons or Power or at least to withdraw all our own contributions towards the maintenance and support of them by denying 1. Such things as are in our own power 1. Towards the sustaining of their splendor and grandeur in refusing to bear our share of the charge towards it in paying Taxes and Tribute 2. Towards the preservation of their Lives and Government in not helping and defending them but either plotting and endeavouring our selves to give away their lives and Kingdomes unto others or consenting to and concealing them that do so contrary to our obligations and promises of allegiance which is traiterousness 2. Such things as being above our power might yet be obtained for them from God at our request which is neglecting to pray for them 3. A more direct disowning and casting off their Power and Authority over us by going cross 1. To their Commands in omitting what they enjoin or doing against it which is disobedience 2. To their inflictions and penalties by not submitting and subjecting our selves to them but violently resisting and opposing them which is called by S t Paul resisting of Power or standing up against it Rom. 13.2 And this when it is made by great Numbers and goes on to extremities when men are as the Apostle there says set in array and posture of defence against it and ready by force of Arms to contend and wage War with it is Rebellion And all these are effects of hatred to Princes and instances of disobedience in this relation So that as to this part of our Duty our relation of Subjects towards our Sovereign Kings and Princes the effects of Love or Laws commanding are the Law of honour to Kings of reverence of paying tribute and customes of fidelity of praying for them of obedience of subjection And opposite to them the effects of hatred or forbidding Laws are the Law against dishonour against irreverence against speaking evil of Dignities against refusing Tribute and Taxes against traiterousness against neglecting to pray for Kings against disobedience against resisting lawful Powers and Authority against rebellion And then 2. For the other sort of publick Governours viz. those of the Church as are Bishops and other Ministers the effects of Love in shewing all kindness and keeping back from all evil and offence towards them will be as follows 1. A good and awful opinion of them and of their Office in our minds looking on them as men that bear the great Character of Ambassadours from Christ as S t Paul calls them 2 Cor. 5.20 and are commissioned by God to treat with us in a matter of incomparably the highest concernment viz. our eternal salvation and this is honour or esteeming them highly in love though not for their personal worth yet for their works sake 1 Thess. 5.13 Which honour is expressed 1. By such an awfulness of behaviour and respectful loving carriage towards them as argues in us a just sense of the Greatness and Majesty of Christ whom they represent and of the goodness of that Concern which they come about which is reverence 2. By making such outward provisions for them as may at least set them above and secure them from contempt although it keep them below envy and that is the honour of maintenance whereof S t Paul speaks 1 Tim. 5.17 And as for those things which are not in our power to conferr upon them by recommending them to Gods bounty in praying for them 2. As to our Lives a careful heed and observance of those things which as the Ministers of Christ and in his Name they teach and enjoin us which is obedience So that in our love to our spiritual Rulers the Bishops and Ministers of Christs Church are implied all these particular effects which are so many commanding Laws viz. the Law of honour or having
them highly in esteem for their works sake of reverence of maintenance of praying for them of obedience And opposite to all these are the effects of hatred or doing nothing towards them that may benefit and please but all things that may any way vex and offend them In particular 1. In our minds a low and disparaging opinion of them looking on them as persons of no worth or value and setting at nought both them and their Office which is dishonour or setting them at nought for their works sake And this is outwardly expressed 1. In words by vilifying and undervaluing them either in picking up and proclaiming their faults and failings to reproach their Persons or in talking to disparage and debase their Office which is speaking evil of Ministers And if this be in smart jests and opprobrious mirth to render them and their Calling ridiculous 't is mocking them 2. In contemptuous and sleightful behaviour towards them thereby shewing that we have no regard or value for them which is irreverence 3. In denying them all outward maintenance such as should preserve them from meanness and contempt which is not providing for them And if this be instanced in taking away from them either by force or fraud those just Dues of Tythes c. which our Country Laws have confirmed to them it is stealing of consecrated things or sacriledge And as for those things which must be derived to them by Gods peculiar Bounty and Providence a neglect to seek them at Gods hands on their behalf which is not praying for them 2. In our lives and actions a proud neglect or rejecting of what they impose and acting against those things which in the name of Christ and as his Messengers they enjoin us which is disobedience So that in our hatred of publick Rulers in the Church the Bishops and Ministers of Christ are implied all these effects which are so many particular forbidden sins viz. the Law against dishonour or setting at nought our Bishops and Ministers especially for their works sake against speaking evil of them against mocking them against irreverence to them against not providing for them against sacriledge or stealing from them against not praying for them against disobedience And these are the several effects of love and hatred and the particular commanding and forbidding Laws which God has given us for the measure of our more especial Duties to this first sort of Neighbours our publick Governours both in Church and State And 2. As for the other sort of relation which founds some special Duties distinct from those which we owe to all mankind in common viz. that which is more private and domestick in as much as a Family is compounded of several states and conditions of people whereof some are Parents some Children some Masters and some Servants it includes in it these four 1. That of Husband and Wife 2. That of Parents and Children 3. That of Brethren and Sisters 4. That of Masters and Servants 1. The first and principal domestick relation wherein Love has some peculiar effects that bind us then particularly when we are in that condition is the relation betwixt Husband and Wife And here Love through its forwardness to delight and benefit and its great averseness in any thing to give offence will have these effects 1. Such as are mutual and common to them both as are 1. A most tender care and heightned kindness arising from the most intimate union and nearness that is betwixt them which expresses it self chiefly 1. In the partaking in each others bliss and misery or being both equally concerned in those things which befal either which is communicating in each others condition 2. In the bearing with each others infirmities and not falling into hard thoughts and estrangedness upon them 3. For those things which are not in their power to bestow in seeking them mutually on each others behalf from God by prayer 2. A faithful performance of that appropriate use of each others Bed which they promised mutually at marriage and this is fidelity 2. Such as are particular and concern them in special one towards the other either 1. The Husband toward the Wife And because the relation of a Husband implies power and dominion that these may be rendred as easie and grateful as may be the effect of Love here will be such a tempering and sweetning of them as makes them contribute as much as may be to her pleasure and contentment which it doth by making him 1. When it is for her benefit to employ all his power and authority to procure her necessaries and due conveniencies which is providing for her or giving honour i. e. maintenance to her because She is the weaker Vessel as S t Peter says and so unable to provide it for her self 1 Pet. 3.7 and also to guard off all inconvenience and injury from her which is protection of her 2. When 't is over her as his Subject to lay them in great measure aside and to win her rather by the sweetness of love than by the force of authority which is flexible winning Government And this as it causes him to yield to her in several things which in strictness of power he might stand upon is compliance and condescension 2. The Wife towards the Husband And the relation of a Wife implying subjection and dependance the effects of Love which doth nothing that affronts or injures but all things that may any ways pleasure and delight will be 1. An opinion of his preheminence and authority over her which is honour And this as 't is joyned with a fear of offending him that expresses it self in respectful carriage is reverence 2. A free and forward dispatch of all such things as she knows he either likes or requires which is observance and obedience 3. In undergoing restraint a cheerful submission of her self to his pleasure which is subjection So that in this relation of Husband and Wife the effects of Love or Laws commanding are on both sides the Law of mutual concern and communicating in each others bliss or misery of bearing each others infirmities of prayer of fidelity On the Husbands towards his Wife the Law of providing for her of protecting her of flexible winning Government of compliance and condescension On the Wives towards her Husband the Law of honour of reverence of observance and obedience of subjection And opposite to these the effects of ill-will and hatred in this relation will be as follows 1. Such as are mutual and common unto both asare 1. An unaffectedness in each others condition and an insensibleness in one part of those things which befal the other which is unconcernedness in each others condition 2. A not bearing each others infirmities but either cutting out work and exercise for them by doing or speaking such things as are fit to irritate which is provocation Or being ill-affected towards each other upon them which as it is expressed in a privation of all that
three more is comprized the Body of our whole Duty If we adde two or three more I say for besides the several Laws already mentioned there are three particular Duties yet remaining of a more positive and arbitrary nature which Christ has bound all Christians to observe and they are the Law of Baptism of the Lords Supper and of Repentance Baptism is our incorporation into the Church of Christ or our entrance into the Gospel Covenant or into all the duties and priviledges of Christians by means of the outward Ceremony of washing or sprinkling in the name of the Father and of the Son and of the Holy Ghost The Eucharist or Lords Supper is our Federal Vow or repetition of that engagement which we made at Baptism of performing faith repentance and obedience unto God in expectation of remission of sins eternal happiness and those other promises which by Christ's death are procured for us upon these terms which engagement we solemnly make to God at our eating Bread and drinking Wine in remembrance and commemoration of Christs dying for us Repentance is a forsaking of sin or an amendment of any evil way upon a sorrowful sense and just apprehension of its making us offend God and subjecting us to the danger of death and damnation And if to all the forementioned instances of those three grand Vertues which by the Apostle Tit. 2.12 13 are made the summ of our Christian Duty we join these three positive and additional Laws we have all that whereby God will judge us at the last Day even all those particular Laws whereto our obedience is required as necessary to salvation And thus we have seen what those particulars Laws are which the Gospel indispensably requires us to obey They are no other than those very instances which I have been all this while recounting and describing But because the Catalogue of them hitherto has been broken and interrupted and therefore cannot be run over so easily as might be desired in a matter of that importance I will here repeat them all again for the greater ease of all such pious souls as desire to try themselves by them and place them all in one view and all together The commanding Laws then whereby at the last Day we must all be judged are these that follow The Law of sobriety towards our selves with all its Train which are the Law of humility of heavenly-mindedness of temperance of sobriety of chastity of continence of contempt of the world and contentment of courage and taking up the Cross of diligence and watchfulness of patience of mortification and self-denial The Law of piety towards God with all its Branches which are the Law of honour of worship of faith and knowledge of love of zeal of trust and dependance of prayer of thankfulness of fear of submission and resignedness of obedience The Law of Justice towards men in all its parts which will be seen by the contrary prohibitions of injustice The Law of Charity in all its instances which are the Law of goodness or kindness of honour for our Brethrens Vertues of pity and succour of restraining our Christian Liberty for our weak Brothers edification of friendly reproof of brotherly kindness of congratulation of compassion of almes and distribution of covering and concealing their defects of vindicating their reputation of affability or graciousness of courtesy and officiousness of condescension of hospitality of gentleness of candor of unity of thankfulness of meekness or lenity of placableness of forgiving injuries of doing good to enemies and when nothing more is in our power praying for them and blessing or speaking what is good of them when we take occasion to mention them of long-suffering of mercifulness The Law of Peace and Concord with all its Train as are the Law of peaceableness of condescension and compliance of doing our own business of satisfying for injuries of peace-making The Law of love to Kings and Princes in all its Particulars which are the Law of honour of reverence of paying Tribute and Customes of fidelity of praying for them of obedience of subjection The Law of love to our Bishops and Ministers with all its expressions which are the Law of honour or having them highly in esteem for their works sake of reverence of maintenance of praying for them of obedience The Law of Love in the particular relation of Husband and Wife with all its Branches which are on both sides the Law of mutual concern and communicating in each others bliss or misery of bearing each others infirmities of prayer of fidelity On the Husbands towards his Wife the Law of providing for her of protecting her of flexible and winning Government of compliance and condescension On the Wives towards her Husband the Law of honour of reverence of observance and obedience of subjection The Law of Love in the particular relation of Parents and Children with its several effects which are from the Parents towards their Children the Law of natural affection of maintenance and provision of honest education of loving Government of bringing them up in the institution and fear of God of prayer for them From the Children towards their Parents besides the Duty of natural affection common to both the Law of honour of reverence of obedience of subjection of requiting upon occasion their care and kindness of prayer for them The Law of Love in the particular relation of Brethren and Sisters with all its instances which are the Law of natural affection of providing for our Brethren of praying for them The Law of Love in the particular relation of Master and Servant with its several expressions which are on the Masters side the Law of maintenance of religious instruction of a just and equal Government of them of kindness and equity in commanding of forbearance and moderation in threatning of punctual payment of the wages of the Hireling of praying for them On the Servants the Law of honour of reverence of observance of concealing and excusing their Masters defects of vindicating their injured reputation of fidelity of obedience of diligence of willing and hearty service of patient submission and subjection of praying for them To all which we may add the two arbitrary institutions and positive Laws of the Gospel Baptism and the Eucharist or Lords Supper and when we transgress in any of the instances forementioned that great and only remedy of Christs Religion the Law of repentance This so far as I can call to mind at present is a just enumeration of those particular Injunctions and Commands of God whereto our obedience is indispensably required and whereby at the last Day we must all be judged either to live or dye eternally But supposing that some particular instances of Love and Duty are omitted in this Catalogue yet need this be prejudicial to no mans happiness since that defect will be otherwise supplied For as for such omitted instances where there is an occasion for them and an opportunity offered to exercise
make use of bread and wine which were those things that he used The blood of Christ is not offered if there be no wine in the cup to represent it and how can we ever hope to drink wine with him in his Fathers Kingdom if we drink it not at his Table here on Earth So that in the good Fathers judgment the Duty was express the Law binding and the transgression dangerous But yet as for those innocent and well-meaning souls who had no opportunity to be told of it but were bred up in a contrary way under the authority of a tradition that opposed it and therefore in the simplicity of their hearts were ignorant of it They says he even whilst they do transgress shall go unpunished Their simplicity and ignorance shall excuse them whilst our knowledg will certainly condemn us they shall be pardoned because they could not know it but we shall be punished because when we might have known and kept it if we would we neglected and despised it In the mean time herein is Gods great mercy shown to us and for this should we return most hearty thanks to him that even now when he plainly instructs us in that which under pain of his displeasure we are to do hereafter he at the same time pardons us for all that which through simplicity and honest ignorance we have already done And as this innocent unwill'd ignorance of the Law it self excuses all those transgressions which we incur by reason of it so doth 2. The second sort of ignorance viz. the ignorance of the thing it self which the Law injoyns or forbids when we know not that our present action is included in it or meant by it Gods Laws as all others run in general terms and never go to reckon up all particular actions which are with them or against them but leave the judging and discerning of that to our own selves He tells us that theft and revenge are sinfull but leaves us to inform our selves what actions are thievish and revengefull He teaches us that Covetousness is forbidden but he puts us to see of the action before us that it be covetous and the same he doth in every other Law For that which he expresly mentions is the general name of the action which he forbids but as for the particular application he leaves that to our own selves Now here is the wide place for the ignorance and errours of all sorts of men For what Arrian sayes of happiness and misery is equally true of sin and duty in the application of the acknowledged notion or law to particular things or actions is the cause of all our evils here the great scene of ignorance in morals the field of doubting and dispute lies The great controversies which men have either in their own thoughts or with Gods ministers is not so much whether evil-speaking back-biting censoriousness unpeaceableness drunkenness sensuality or any such prohibited vice be a sin For as to that the Law is express the very word is mentioned in it and he that reads or hears the Law if he attend to what he reads or hears cannot but observe and understand it But the great doubt is whether this or that particular action which they are about to commit be indeed a censorious an unpeaceable a sensual or a drunken action And the Reasons of this are several For 1. In some actions although we know the general Law yet we know not whether the particular action be comprehended under it because what is forbidden in the Law differs from what is innocent not in kind but only in degree For a great part of our appetites and actions are neither determined to good nor ill in their whole nature but only as they are in certain measures The use of meats and drinks within due bounds is harmless but beyond that 't is intemperance the desire and search of money in a moderate degree is lawfull but above that 't is Covetousness the modest pursute of honour and promotion is innocent but when it exceeds it is ambition to have just thoughts of a mans self is allowable but to be puffed up with over-high conceits is pride and so it is in several other instances A great many passions and actions are not alwayes sinful but so far only as they are deficient or exceed Which holding true of several virtues and vices made Aristotle lay it down as a part of the nature of virtue in general that it is something consisting in mediocrity and agreeably that vice is something consisting in defectiveness or excess Now the actions which are prohibited by several Laws not coming under the compass of the Laws in their whole natures but only when they are arrived to certain measures and degrees herein after we have known the general Law lies the difficulty and unresolvedness whether or no the present action falls under it For it is a very hard thing and it may be impossible to any humane understanding to fix the exact bounds and utmost limits of virtue and vice to draw a line precisely between them and tell to a tittle how many degrees are innocent and the just place where the excess begins Here the Wise and Learned themselves are at a loss and much more the rude and ignorant so that in Laws of this nature they may many times mistake their sin for their liberty and allowance and go beyond the innocent degree when they do not know it 2. In other actions although we do know the general Law yet many times we are ignorant of the present actions being comprehended under it because the Law is not absolute and unlimited but admits of several exceptions whereof we may mistake the present action to be one The great and general Laws of Christ as of any other Legislator have several cases which are not included in the general name of the duty injoyned or of the sin prohibited in the Law but are exempt from it What Duty is injoyned in more universal words than that of Peace but yet in several cases we not only may but out of Duty must nourish contention For we are bid to contend earnestly for the Faith which was once delivered to the Saints Jud. vers 3. We must be concerned for God and Religion when others concern themselves against them We are not tamely and unaffectedly to see Gods Laws cancelled or our countries peace disturbed but must strive and contend with as much wise zeal and active courage and with infinitely more honour and peace of mind to maintain and defend than ill men do to oppose and destroy them Again what Law is delivered in fuller and plainer terms than that of forgiving injuries but yet there are several cases wherein we may justly seek amends for them For we may bring a malefactor to condign punishment or an injurious man to restitution and the like is observable of other Laws Now those actions which come under the general name of the sin