the confequent Miftakes and Difputes about any CHAP. material Part of it occafionally cleared and fet. IX. to Rights, and made the more stedfast, from preceding Doubts; and with very many Reproofs, Corrections, and additional Directions, fquared to the Rule of Truth, and Intention of the Gofpel, he will read and learn in the Epistles: From the Pfalms, Devotion; from Job, Patience; from Proverbs and Ecclefiaftes, both the Value, and the Rules of the Conduct of civil Life; and in the Historical Books of the Old Testament, in Connexion with the New, he will trace out and adore the wonderful Works of God, in his Providence, foreseeing, directing, and adjusting all Things to the great Affair of Man's Redemption.

1. As we would keep a good Confcience towards GOD, when an Action is forbidden, all the Tendencies in Thought, and ill Appearances in Fact, of that Action are to be forborn. For Inftance, we are forbidden Murther, Adultery, therefore we are to indulge nothing of that Tendency in our Thoughts: we are not to forfwear ourfelves upon the folemn Occafions that Oaths are required, for an End of all Strife, therefore required in order to prevent that, and preserve a due Regard for the Name of God, not to fwear. at all in our common Converfation: If a Duty is required, the Opportunities for performing it are to be embraced; always remembring, that every pofitive Injunction implies a Prohibition of the contrary Vices and Hindrances.

2. MEMBERS of SOCIETY ought to preferve a good Confcience towards Men; and as the Laws of every particular Society, are the

Measures

CHAP. Measures of Obedience approved by God as his IX. own Ordinance to that Society, the Commands

of Princes, and thofe put in Authority under them, of Masters, Parents, and other Superiors, are to be obferv'd in all Things agreeable to thofe Laws, which are the Measure of the publick Good: For where abfolute Power, and not Law, rules, there is no publick. This explains Subjects, Servants, Children's obeying in all Things. And as the Preservation of ourselves and Families, the main End of Society, is the Measure of Kindness and Beneficence to others; that explains the lending, hoping for nothing again, and the giving to every one that afks of us. And as the Preservation of Society is the Measure and Valuation of all the Injuries any private Perfon can receive in Name, Body, or Goods; that explains the Meaning, and fets the true Bounds of loving Enemies, and of him that takes away thy Goods, afk them not again; and fhews when we are at Liberty to vindicate our Wrongs, and to forbear, or make use of Law, juft as the Occafion is frivilous or tolerable, grievous and intolerable. If of this latter Sort; the open Reparation of fuch Injury is allowed, whilft fecret Revenge is forbid to accompany the Process, the Execution of the Law being one Inftance of doing Good to thofe that hate us, as well as doing Good to the Society: And befides praying for fuch an Enemy, we may at the time do as many Kindneffes as Prudence fhall advife for the speedier Conquest of him, in cafe he is of a generous Nature. For the Law of Love and Benevolence which fuch an Enemy violates, is never the lefs in its full Force, with respect to our Obedience to it, and we ought, not only to wifh, but promote his true Good, as we have Opportunity, as well out of Hopes of reducing

IX.

him to his Duty, as out of Concern, left we be CHAP found wanting in our own. One Way or other, he is to be overcome; because the revenging of Injuries perpetuates the Disorders of Society, and brings home as many Damages as it offers to others; and if the doing Good for Evil will not fubdue all Tempers, the Law that knows no Revenge, may feasonably take place, to put a Stop to the Effects of his Enmity. As all moral Duties are founded in that Nature and Reafon of Things, which is the Will of God antecedent to Revelation, fo the Nature and Reafon of Things is left by God in all his general Precepts of Morality, to be the Interpreter of them, for the best Benefit of particular Perfons, in Conjunction with the publick Good.

3. BEING a Candidate for HEAVEN; as heavenly Things are to be preferr'd before earthly, in all Prudence, whenever they are incompatible, Prudence will explain and proportion its Measures in obferving thofe Precepts; Take no Thought for To-morrow; and those concerning Selfdenial, Mortification of irregular Appetites, parting with an offending Right-Hand, praying without ceafing, &c.

MORTIFYING the Flesh with its Affections and Lufts, will at least mean all Exceffes and Irregularities that are mifchievous to others, or ourfelves, that war against the Soul and its Government, and the publick Good of Society; Self-denial is always in our Power, a conftant Virtue incumbent in all Temptations to the contrary; and is best maintain'd by that regular Piety and Devotion, which, ceafing not at its returning Times and Seafons, keeps the Soul above

VOL. I.

T

this

CHAP. this World, and checks the Reins of its Appetites IX. for all Things in it." The most perfect Scope "of Temperance in all Things, being not to afflict "the Body merely for Affliction Sake, but to keep it under, and raise and facilitate the "Service and Miniftration of spiritual Things *.99 Or as St. Paul expreffes it, striving for the MaStery, in Profpect of an incorruptible Crown. The Body being the chief Occafion of various Sins, in the various Temperature of its Paffions, there can be no due Care of the Soul, without a due Guard upon the other. So that a masterly Sobriety is the Rule and Measure of thofe Things, and that is the Advice of Reafon and Prudence, as well as of Holy Scripture. Prefenting the Body a living Sacrifice, holy, acceptable to God, is called in this laft, a reasonable Service; to reclaim the Body to its due Subjection to the Spirit, muft needs be a reasonable Service, because it is a Recovery to priftine Rule and Regimen, which was unreasonably ufurp'd in the first Man, and unreasonably deferr'd to be recover'd by Chriftians, who are put in the Way by Chrift. And Tully prefcribes in his Laws, Lib. II. Ut non cafto modo Corpore, fed Animo etiam adeatur ad Deos.

As to the Religion of the MEANS, that being the vital Part of Chriftianity, as it is itself. a Revelation of the best Means to the best End ; and as the Design of that is to bring us Salvation and eternal Life, upon the Terms, and in the Way and Manner it prefcribes; if there is the

Ὁ τελεωτάτης ἢ ἐγκρατείας σκοπός, ἐπὶ πρὸς τὸ στό ματα, βλέπειν κακοπάθειαν, ἀλλὰ πρὸς ἢ τῶν ψυχικῶν Aiaxovnuárwv évxoxíav. Greg. Ny. of the Worship of God, chap. xxii.

leaft

IX.

leaft Degree of true Reason and Prudence left in CHAP. Men and Sinners, it will fhew itfelf: 1. In receiving and interpreting every thing of pure Revelation relating to Jefus Chrift, the appointed Mediator between God and Man, the Head of all the Means for reconciling us, and obtaining from him, Remiffion of Sins, Peace of Confcience, Joy and Fellowship of the Holy Ghoft, and all the Glories and Felicities of eternal Life, as they are in Truth the pure Mercy, free Grace, and unmerited Favour of Heaven.

SEEING Reafon, without Revelation, could never have made the Discovery, much less make the leaft Claim of Right, or merit to fuch an unfpeakable Gift, it fhould neither prefume to add to, nor diminish from it; but embrace it with all Thankfulness, juft as it is offer'd upon the Terms and Conditions propounded to us; and, accordingly on our Part, fo to respect and obey thofe Commands for believing in him dying for our Sins, to avert all Evils from us; and interceding at the Right-Hand of God to procure all Good; as to delay no longer to repent us of our Sins; to draw near to God with the filial Acceptance we are adopted to; offering up our Prayers and Praifes in his Name; and liv ing in Holiness and Righteoufnefs all the Days of our Life. As the common Discretion of Gratitude, in order to ftrike the deeper Impreffion on the Mind, teaches to magnify, rather than diminish the Value of a free generous Gift; fo, in case of doubt, we should incline to that Side of Interpretation which afcribes all the Greatneffes and Perfections of the Divine Nature to the Son of God, who defcended from Heaven to fave this World, that are confiftent T 2 with