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S E R nr. \thly, The Next Particular observaXV. ble in the Text, is the Reason or Motive annexed by the Apostle in order to inforce his exhortation: For This (fays he ) is well-pleasing unto the Lord. In his Epistle to the Ephejians, (as I before observed :) after having laid down the fame exhortation as in the text ; instead of inforcing it, as he does here, with telling them that This is well-pleasing unto the Lord; he cites the Words of the Commandment itself, Honour thy Father and thy Mother; and adds, by way of observation, that This is the First Commandment with Promise, ch. vi. 2. The Promise he means, is; That thy days may be long, in the Land which the Lord thy God has given thee. By which Promise, as delivered in the Commandment to the Jews, God by a wife and suitable Disposition of Things, very aptly annexed the Blessing of Long Life, to Them that paid due regard to Those who were the Means of giving them Life. But then, even under the Law, (very certainly, though not so explicitly as in die Revelation of the Gospel, ) 'tis always to be understood, that in


all Promises of This nature, there was aSErM. further Reference to a Future and a Better -H-VLife. Thus in the nth to the Hebrews, x-/^s^ the Apostle assures, that Abraham understood the promised inheritance, to be laid up for him in that heavenly city which has foundations, whose Builder and Maker is God. Thus the prophetick Tradition araong the antient Jews, that "Jerusalem Jldould be built up with Saphirs, Tobit. xiii. 16; is by St John made the description of That City of God which cometh down from Heaven. Thus our Saviour's Promise, that the Meek shall inherit the Earth, Matt. v. 5; Kiay well have Reference at least, if it be not expreflly applied by him in his first intention, to That New Heaven and New Earth, wherein Righteousness is to dwell for ever. Thus, to mention but One Instance more; That Expression of Ezekiel, ch. xjii. 9. They shall not be in the Assembly of my pecple? neither Jhall they be written in the Writing of the house of .srael, neither sloall they enter into the hand of .srael; cannot he doubted but that implicitly means the fame thing, as, in the New-Testament-lanZ 4 guagr.

Seem, guage, being not written in the Book of XV. Life.

yhly and Lajlly, From the relative Antithesis in the respective parts of the text j Children, obey your Parents in all things; and, Fathers, provoke not your Children to anger: 'Tis observable, that as in Nature, in the frame and construction of this material Fabrick of the universe, all operations of the parts of Matter are mutual upon each other, for the Support and Preservation of the Whole; so in morality and religion. All Ditties are of reciprocal Obligation, Whereever the Duty of the Inferiour is mentioned, 'tis always to be understood that the Duty of the Superiour is proportionably supposed. Parents are to support, and be gende towards their Children; Ringing them up in the Nurture and Admonition of the Lord. Masters are to exact .Service, not rigorously and cruelly, but with Mildness, and according to the Terms contracted for. Governours in the Church are not to lord it over the Heritage of God, nor to assume to themselves: dominion over the Consciences of Men j,


but, as faithful Stewards of the Mysteries Sum. of God, to assist men in understanding the XV. Will of God, and to exhort them conti- (^VNJ nually to practise it in Peace and Love. Magistrates are to govern according to those Instructions of Job, ch. xxix. 14, / put on righteousness, and it cloathed me; my judgment was as a Robe and a Diadem. I was eyes to the Blind, and feet was I to the Lame. I was a Father to the Poor j and the Cause which I knew not, I searched out. Lastly, Princes, or Supreme Civil Governours, are to use Power within the limits of Law and Reason: Considering the admonition of the Authcr of the Book of Wisdom, ch. vi. 2, Give ear, you that rule the people, and that glory in the multitude of Nations; For Power is given you of the Lord, and Sovereignty from the Highest; who shall try your Works, and

search out your Counsels: For he which

is Lord over All stall fear no man's person, neither stall he stand in awe of any man's greatness: For he hath made the small and great, and careth for All a

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II, Having

Serm. II. Having thus at large considered the several distinct Particulars contained

{r/~V~SJin the Text: I shall Now briefly from the Whole, deduce this General Observation; that the Due Performance of the Relative Duties of Life, is a principal Means of obtaining both the Blessings of the present World, and the Happiness of That which is to come. As to the Happiness of the Life to come; the Promise of 'that being annexed to the Observance of All God's Commandments in general, needs not here be particularly enlarged upon: 'Tis sufficiently implied in those words of the Text, 'This is well-pleafing unto the Lord, But what in This case is peculiarly remarkable, is, that the Blessings and Happiness of the present Life, are not only by the Promise of God annexed to, but even in the Nature of things do essentially consist in, the due Performance of these Relative Duties. As, in the natural Body, the Health and Preservation of the Whole depends upon every Parfs performing its proper office. So, in every political Society, Inferiours and Superiours in all the various stations


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