A SERMON CONCERNING Sins of Omission, Preached before the King and Queen AT WHITEHALL, ON March 18 th'. 1693/4. being Midlent-Sunday.  
By the Right Reverend Father in GOD, EDWARD, Lord Bishop of Worcester.  
Published by Their Majesty's Special Command.  
LONDON, Printed by I. H. for Henry Mortlock, at the Phoenix in S. Paul's Churchyard. 1694.   
S. JAMES IU. 17. 
Therefore to him that knoweth to do good, and doth it not, to him it is Sin.  
ALthough our Apostle in this Epistle calls the Gospel the Law of Liberty, 
2.12.  yet to prevent any misconstruction thereof, as tho' it allowed a Liberty to sin, we no where find more strict and severe passages against it, 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; For whosoever shall keep the whole Law, and yet offend in one Point, he is guilty of all. 
2.10.  Hath the Law of Moses any thing more apt to terrify the Consciences of Men, if not to drive them into despair, than this? It is not, If one breaks the whole Law; than 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. But, If he keeps the whole Law; and yet offend in one Point; he is guilty of all. 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, and break it at the same time; and so far as he did keep it, he could not be guilty of the breach of it; but, if he offended but in one Point, he must keep all the rest. It is not enough to say, that the Chain of the whole is broken, and the Authority of the Lawgiver contemned; for there is a great difference between breaking a Chain, and breaking it all to pieces; there is no such Contempt in the Breach of one Command, as of all; and he that keeps all the rest, seems to show more regard to his Authority in keeping the other Parts of the Law, than Contempt in that wherein he offends. What then is the Apostles Meaning? It is, that the Gospel doth not allow any wilful Breach of the Law of God in any one kind or sort whatsoever; as appears by the following words, For he that said, Do not commit Adultery, said also, Do not kill; now if thou commit no Adultery, yet if thou kill, thou art become 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. This cannot therefore be understood of any sudden Act of Passion and Surprise, nor of any Failings as to the Manner of our Duties, but of a wilful deliberate Practice of some one known Sin, although the Person may be careful to avoid many others; 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; and so being guilty of the whole Law, is to be understood with Respect to the Favour of God; which can no more be expected where there is a wilful persisting in any one known Trangression of the Law than if he were guilty of all.  
As to Sins of Omission; the words of the Text taken in their full Extent, have a very mortifying consideration in them. For it is much easier to know to do good, than to practise it. It is hard for Men under the plain Precepts of the Gospel, not to know how to do good; 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; and our Neighbour as ourselves; yet who can pretend to do 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, as our Apostle saith, 
Gal. 3.22.  in many things we offend all. And the more we know, 
ch. 3. ●.  the more we offend, as he tells us in these words, To him that knoweth to do good, and doth it not, to him it is sin.  
What Advantage then have we by the Gospel, since the more we know of our Duty, the worse our Condition is, if we do not practise it? And we know so much more to be our Duty than we can hope to practise; that this Expression seems to leave Mankind in a more deplorable Condition under the Light of the Gospel, than if we had never heard of it. 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.  
Therefore, for the Clearing the Sense of the Apostle in these words, and for the right understanding the just Measures of our Duty, and the due Aggravation of our Sins, it will be necessary to state and clear the Nature and Extent of Sins of Omission: Or to show how far this Rule of the Apostle holds, To him that knoweth to do good, and doth it not, to him it is Sin.  
To do good here, doth not barely imply something that is Lawful and Commendable, which it is some way in our Power to do; but that to which we are under some Obligation, so that it becomes our Duty to do it. For a Sin of Omission must suppose an Obligation; 
Omisio non est nisi boni debiti ad quod aliquis tenetur, Aqu. 2.3.79.3. & 1.2.6.3. Reginald. Prox. l. 15. c. 2. n. 10.  since every Sin must be a Transgression of the Law. But there are several sorts of things that are good; and there are different kinds of Obligation; and from hence arises the Difficulty of stating the Nature of Sins of Omission; which some are too little sensible of, and some too much.  
But it is in itself a Subject of so important a Nature, and so seldom spoken to, that I shall at this time endeavour to clear it. And in order thereto we must inquire, 

I. Into that Good which we are obliged to do.  
II. The Nature of the Obligation we are under to do it.    
I. As to the Good which we are obliged to do; that may be considered two ways.  
1. With Respect to God, and so it implies the Duty we Owe, on the account of the Relation we stand in to Him.  
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.  
1. Our Duty with Respect to God, is either  
1. That of our Minds, which lie in Internal Acts, which we are bound to perform towards Him.  
2. That which consists in External Acts of Duty and Service to Him.  
1. The Duty which we Owe to God in our Minds; which is, not barely to Know him, but frequently to Consider and Think of him, as our Maker and Benefactor. It is a strange Incogitancy in Mankind to live, as without God in the World; to suffer the Cares and Thoughts and Business of this World to Justle God out of our minds; whom we ought in the first place to Regard. If we could free our Minds from that Disorder and Confusion they are under by the strong Impressions of Sensible Objects, and the false Ideas of Imagination, they would think of Nothing so Freely, so Frequently, so Delightfully as the Divine Perfections. For God being the most Perfect Mind, other Minds that are created by him, do naturally tend towards him as their Centre, and are uneasy and restless, like the Needle touched with the Loadstone, till they are fixed towards him. We meet with too many things which divert and draw them another way; 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; and to fix them in the serious Thoughts of God and another World.  

1.2. Q. 89.6.  It is the Opinion of Aquinas and the older Casuists, that assoon as ever any Person is come to the use of his Reason, 
Victor. Rel. 13. Navarr. Man. c. 11. n. 7.  he is not only bound to Think of God, but to Love him as his Chief Good; and that it is the most dangerous Sin of Omission not to do it.  

Tolet. Sum. l. 4. c. 9  The latter Casuists, who think this Doctrine too severe, as to the first use of Reason; yet cannot deny it to hold, 
Azor. T. 1. l. 9 c. 4.  assoon as any come to the Knowledge of God; 
Gr. de Valent. To. 2. Disp. 6. Qu. 19  if the want of knowing him be not through their own Fault. Assoon as they know God, they confess, 
To. 3. Dis. 3. Qu. 19  that they are bound to Love him; but are they not bound to Know him assoon as they are capable? What allowance may be made in the cases of Gross Ignorance, or Natural Stupidity we are not concerned to inquire; but we now speak of those who have all Advantages and Opportunities of knowing God betimes; 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, but when it is no Fault to be Ignorant.  
But, Not to know God when Persons know so many other things in the World besides him, is so much greater a Fault; because all those other things lead them to the Knowledge of Him. 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; without darkening his Understanding by Unreasonable Prejudices; without Confusion of Thought, and Perplexity of Mind; without Groundless Imaginations, and Ridiculous Suppositions; and most commonly not without very Disorderly Passions and Vicious Habits, which make the very Thoughts of God uneasy to his Mind.  
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, and neglect all our Affairs here? If not, what are the bounds of our Duty which we may not omit without Sin?  
There are two things which are necessary for us to do with Respect to God in our Minds.  
1. To have frequent and serious Thoughts of him; without which it will be impossible to keep our Minds in that Temper which they ought to be in. For the Thoughts of God keep up a vigorous Sense of Religion, Inflame our Devotion, Calm our Passions, and are the most Powerful Check against the Force of Temptations. And therefore we ought to allow ourselves fit Times of Retirement for Recollection and Consideration; 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. 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 mind any thing rather than their Chiefest Interest. But I am afraid there are too many among us, of whom the Psalmist's words are too true, 
Psal. 104.  God is not in all their thoughts; I wish there were not some who would make good another Reading of those words, viz. All their thoughts are there is no God. But I think not so much their deliberate Thoughts, as their Wishes and Desires. But those can never alter the Nature of things; and therefore the wisest thing they can do, is to make the Thoughts of God desirable to them; and that can be only by Reconciling themselves to him by a hearty and sincere Repentance.  
2. We are always bound to have an habitual Temper and Disposition of Mind towards God. This is that which is commonly called the Love of God; and is opposed to the Love of Sin. Which doth not consist in sudden and transient Acts of Complacency and Delight in him; but in a firm Purpose and Resolution of Mind to obey him. The Jews think, that the Fundamental Precept of the Law as to the Love of God with all their heart and soul and strength, 
Deut. 6.5.10.12.  goes no farther than that they should do that which the Law requires as to the Worship and Service of God. 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; which is, not only to do those outward Acts of Service which he commands and expects from us; but to bring our Souls nearer to him, to make him our Chief End; and to direct the Course of our Lives and the Acts of our Obedience in order to it.  
Now this is a Duty towards God so necessary to our Happiness, that we must be always obliged to it, and at all times; 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; but it may be sometimes lawful to omit what he requires; because the Circumstances may make it not to be a Duty at that time. But when an Affirmative Precept is of that nature that no Circumstances can alter the Obligation of it, than it binds as much as a Negative. And so it is as to the Command of true Repentance, and turning from the Love of Sin, to the Love of God; for no Man can be in such Circumstances wherein he is not bound to do it.  
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. When a Sinner is conscious to himself of fresh Acts of Sin, he is bound to renew his Repentance, and the Omission of it adds to his Gild; and when God calls Men to Repentance in a more than ordinary manner, by strong Convictions of Conscience; or some awakening Providence; or by some solemn Times of Fasting; he is guilty of a farther Aggravation of his Sin, if he neglects those Seasons of performing the proper Acts of Repentance.  
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 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 Sin?  
To answer this, we must distinguish between Omission as a Defect and as a Wilful Sin. We must say, as S. James doth, In many things we offend all; and in all things, I am afraid, 
James 3.2.  we offend some way or other; if God would be exact to mark what is done amiss. 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, but of Moral Power, i. e. of such a Measure of Divine Grace as will enable us to do things beyond the Imperfection and Infirmity of our present state; which, in this fallen Condition, is like that of a Man under a dead-palsy, who hath all the Parts of a Man, but not the Power of Moving them. And where God by his Grace doth recover Mankind to a New Life, yet there are such Remainders of the former Deadness upon us, as makes us unable to do that which we most desire to do; and do fail in the manner of Performance, where we are sincere as to our Purpose and Design. But will God lay these Moral Defects, or Infirmities of our corrupt Nature on us as wilful Sins now under the Gospel? God forbid. I do not question God's Right to command us all that which is just in itself, and he hath given us Faculties to do; 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; As a compassionate Commander to a wounded Soldier, who is willing to accept what Service he is able to do, although he fails in many Points of his Duty; As the good Samaritan, which poured in Wine and Oil into the Wounds which he had not made; and discharged the Debt which he had not contracted. If God were not infinitely Gracious and Merciful, there were little hopes for us to avoid Punishment; 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.  
2. There are Duties of External Worship and Service owing to God; and how shall we know when the Omission of these becomes a Sin to us? For these are not always necessary, and sometimes we may be hindered from them.  
To answer this, I lay down these Rules;  
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, because, that must arise from an evil Temper and Disposition of Mind. When it comes from a Contempt of God and his Service, it must be a Sin, because the Reason of it is a very great one. When it comes barely from a Careless, Indifferent, Slothful Temper, which is glad of any Excuses for the Neglect or Omission of them; 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.  
But some are ready to justify themselves in such a Neglect, as though all the outward Worship of God were mere Ceremony, and only a Decent way of entertaining the People with some outward Pomp and Show of Devotion towards a Divine Majesty.  
I am afraid, such hardly mention a Divine Majesty, but in a Compliment; however, we are willing to believe that they do own such a Being, but they think it a vain thing to serve him; 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: 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 we want his Favour and Blessings; 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, and Public, and Stated Ways and Times of Worship. For this is no more than natural Justice to own our Maker and Benefactor; and can it become less necessary, when he hath declared himself pleased with the Performance of them, and made great Promises to those who call upon him?  
But this, say they, is the greatest Difficulty of all, to understand what Effect our Prayers can have upon the Eternal Counsels of Heaven; 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; Whether we are to Believe and Trust the frequent and repeated Promises of God, although we are not able to comprehend, how the Efficacy of our Prayers is taken in, as a necessary Condition towards the Execution of God's Eternal Purposes. For, if they are Conditions, as the Scripture often tells us; then we may easily understand what is meant by the Efficacy of Prayers; and as to the manner of Reconciling such contingent Conditions with God's Eternal Purposes; it is a Difficulty which will afford perpetual Matter of Dispute, but ought no more to hinder us from plain Duties, than a Man should be from going a necessary Journey, till he be satisfied whether the Earth moves about the Sun, or the Sun about the Earth.  
II. Whether the Omission of such public Duties of Divine Worship be a Sin or not, depends very much on the Reason and Occasion of it. For if it be a Wilful Neglect, it doth imply a Degree of Contempt, and that cannot be without Sin. And that is a Wilful Neglect, when nothing but an Act of a Man's own Will hinders him from serving God in Public: 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, 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, as if there were no such Impediment. For, although the Actual Impediment be the immediate Cause of the Omission; yet it is the Design and Purpose which makes it Wilful. But if Persons by an Act of Providence without their own Fault be hindered from the Worship of God as by long Sickness; 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; we cannot say that the Actual Omission was Wilful; but we may justly say, that the Original Cause was so; and that it cannot excuse the Omission.  
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, since there is not to plain an Authority to Oblige; nor such a Relation to each other, as we stand in to God. 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 much more to practise them.  
But there are certainly such Duties, which we owe both to the Public and to one another; and it may be of some Use to us to understand the force of the Obligation, 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;  
1. Those Duties cannot be omitted without Sin, which cannot be omitted without Prejudice to the Public Good. By which I do not mean any Fancyfull Notions, or Pretences to it, but the true and real Public Interest of the Nation; which consists in the Preservation of our Religion and Laws. The main Duty of this kind, which I shall insist upon, is the laying aside all Heats and Animosities and Distinctions of Parties, and minding and carrying on that which is the undoubted Common Interest of us all. 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?  
This is a very Melancholy Subject to speak of; For this unseasonable Difference of Parties among ourselves, is like a Flaming Meteor in the Air, we can hardly keep ourselves from looking upon it; and yet cannot behold it without some kind of Terror and Amazement. It is disputed among the Casuists, whether if a Man sees two Men fight with each other, he be bound to part them to his own Hazard; and the general Resolution is, that if he be in a private Capacity he is not, but in a Public he is. 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. And therefore, unless I would be guilty of omitting a Duty myself, I must (and will) lay open the Mischief of such divided Interests as the Difference of Parties carries along with them.  
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. 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. 
Gen. 25.22  Some think that Melchisedek was still living at Salem, and that she went to him, to consult about the Consequence of it; and he was a very proper Person for it; for he was King of Righteousness and King of Peace. And those are the best Antidotes against the Struggle and Animosities of those who have the same common Interest and Obligations. We need not to consult any Oracle in this Case; for S. Paul hath told us that, if we by't and devour one another; not like Cannibals, 
Gal. 5.15.  but like different Parties, living in Hatred and Malice and Animosity to each other; 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, if not suppressed, will break out at last, and in probability end in your mutual Destruction.  
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; but a Great Man of our Nation hath told us, 
Lord Bacon Impetus l hill.  that we need not run to the Moon, or other remoter Causes; for the true Reason of it is nothing else but the clashing of the Waters of two mighty Seas crossing each other; 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. 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. Our Saviour tells us, a kingdom divided against itself cannot stand. 
Mat. 12.25.  I need not tell you of what Kingdom he speaks; 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; 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. If we then regard the Interest of our Nation or of our Religion; If we would avoid the Shame and Reproach of Destroying by our Divisions, what we pretended to value above our Lives; we must lay aside our mutual Jealousies and Suspicions; we must abate our Heats and Animosities; we must unite and join in the things that belong to our Peace. But if they be hid from our eyes; then I am afraid what S. Paul said of the Gospel may be too truly applied to the things of our Peace; If they be hid, they are hid to them that are lost; in whom the God of this world hath blinded their eyes. For it is too apparent, that the true Ground of the Contention of the several Parties, is not Matter of Conscience or Religion, or the common Interest of the Nation, but about Power and Superiority over each other; which, if it be carried on, in humane Probability can end in nothing but mutual Destruction. Which God of his Mercy prevent.  
II. Men cannot without Sin omit the doing those Duties which their Places do require from them. For those are intended for a public Benefit.  
Those who study to be quiet, 
1 Thess. 4.11.  and to do their own business, are not only the best Christians, but the best Instruments of the public Good. Whereas, Men of turbulent, restless and ambitious Minds, who make abundance of Noise and Clamour, are like Wasps, always flying and buzzing about, and very angry and peevish and discontented; but are nothing so useful as the more silent and industrious Bees; which make the best of every thing, and serve the common Interest by it.  
Every Society of Men is a Body made up of Head and Members knit and compacted together by Joints and Bands; but all have their several Uses and Functions, and while these are duly performed, the whole is preserved; but if the Feet should mutiny against the other Parts, because they bear the Burden of the whole; or the Stomach, that it is loaded and oppressed with what serves for the Nourishment of all; or the Head, that it must direct and contrive and manage all; what would the Effect be of such Complaints and Discontents at their own Share, but that the whole Body must suffer by them. While all the Materials of a Building are kept in their due Place and Order, the whole is strengthened and supported; but if they start out of their Places and tumble one upon another, the whole must fall.  
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, although their own must suffer with the rest. These are like the Ivy to a flourishing Tree, which seems to embrace it and stick close to it, but it is for its own advantage; but at the same time, it weakens it and hinders its Growth, and if it falls, it must perish together with it.  
But there are others, who by the very Duties of their Places are bound to regard the Public and the Good of others; and when they do it not, they are certainly guilty of Sins of Omission in a high Degree. For every such place is a Trust from God, of which an Account must be given; and a Sacred and Solemn Obligation goes along with them; 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, and of the most solemn Obligations. The truth is, the World is so humoursome and fantastical a thing, that it will hardly endure to be made better; so that those who have the greatest Zeal and Resolution to do good, are extremely discouraged in it, when they find so many Objections and Difficulties; 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, and to make them leave the World to be managed as it will. And there are some Seasons wherein it is much harder to do Good than in others. Such I mean, when Wickedness and Vice have corrupted the very Principles of men's Minds; when they Account it a Piece of Wit to be Profane, and a higher sort of Breeding to despise Religion and Virtue; when some are ready to pervert the best Designs, and mix such Mean and Sinister Ends of their own with them, and thereby blast them, that they come to nothing; when others will not endure that Good may be done, unless they may have the sole doing of it, 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; Lastly, when any who are bound to carry on the Public Good, account it Wisdom to do little or nothing in their Places, and take all possible Care to disoblige no Body by doing their Duties, for fear of evil Consequences; I say, when such Seasons do happen, there is a very Melancholy Prospect of Affairs, and little Hopes of doing or of seeing Good.  
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 ourselves; and therefore need our Help and Assistance. This is so remarkable a Sense of doing Good, that it hath almost appropriated the Name to itself; as Good Works are generally taken for Works of Charity. These are such, as all agree, that they cannot be wholly omitted without Sin; but the difficulty lies in stating the Measure and Seasons of the Obligation to them. Concerning which, these Rules may be observed:  
1. That the Measures of Duty in this Case are very different, according to the different Circumstances and Conditions of Persons. For, although the standing General Rules of our Duty are fixed and unalterable; yet the particular Obligations depend upon great Variety of Circumstances, as to those who are to do and to receive Good. 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, when we would be more willing to do Good if it were in our Power; but it is hardly possible to make such Rules which may not give Occasions for trouble to scrupulous Minds, when they do not strictly observe them. 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 of those, every Person is left to judge; but so, as he must give an Account of it at the Great Day. 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. 
Matt. 2●. 42.   
2. There are particular Seasons, when a greater Measure of doing Good is required than at others; i. e. When Persons suffer for Religion and a good Conscience; When the Necessities of People are more general and pressing; When great Objects of Charity are certainly known to ourselves and concealed from others; When a present Relief puts them into a way of doing Good for themselves; When God hath done Good to us after a more remarkable manner than he hath to others; When we do the more Good, because we have done so much Evil; and thereby manifest the Sincerity of our Repentance, by bringing forth such Fruits worthy of Amendment of Life; 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 Religion suffers by not doing Good, and our Faith is questioned for want of Good Works; Lastly, When there are no such Natural Drains of Charity, as Children and near Relations which need our Assistance; 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.  
II. I now come in the last Place, to consider the Nature of the Obligation we lie under to do the Good we know. And the Reason of considering this, is from the Comparison of several Duties with one another; for we may be bound to several things at the same time, but we cannot perform them together; and the Difficulty than is to understand, which of these Duties we may Omit without Sin.  
And the Comparison may be threefold; 

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.    
1. As to the Nature of our Duties. For there are several kinds of things that are Good; and we are to have a different Regard to them. Some things are Good because they are commanded; and some things are commanded, because they are Good; and even God himself allows us to make a Difference between these, when himself saith, I will have Mercy, and not Sacrifice; 
Host 6.6.  although he required both; but if it happens that both cannot be done, than he prefers the former, although his own Honour seems more concerned in the latter. Our Saviour extends this Rule to Mercy on the Souls of Men; and to Mercy on our Bodies, even out of the Case of urgent or extreme Necessity, 
Matt. 9.13.  which cannot be pleaded in the Apostles Case of Plucking the Ears of Corn on the Sabbath day. 
12.7.  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, and then the Omission of the lesser is no Sin.  
2. As to the Authority which requires them. 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; for some things are required plainly and directly, and some things by consequence and parity of Reason; some things are declared and enforced by the Gospel, others left to our own Deductions and Inferences; some things are made positive Commands for all Ages, others are reported by way of Example, but that Example understood by the Church to have the force of a Command; now, in all these and other like Cases, we ought to have the greatest regard to plain, positive, moral and perpetual Commands; 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.  
3. As to the Obligation we are under; and that is threefold. 1. That of Nature, which is, to act according to Reason; and none can question that, but those who question, whether there be any such Principle as Reason in Mankind; and whosoever do so, have Reason to begin at home. 2. Of Christianity, which supposes and enforces that of Nature, 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. As to the latter, they commonly require a stricter Obligation by Oath, to do those things which otherwise we are not bound to do. But being entered into it by a voluntary Act of our own, we cannot omit such Duties without Sin, but where the Circumstances of things do supersede the Obligation.  
Thus I have gone through, as clearly and distinctly as I could, the most useful Cases relating to Sins of Omission; It remains now, that I make some Application to ourselves.  
When we reflect on our Lives and Actions, our Sins of Commission are apt to terrify our Consciences; and make us very apprehensive of the Wrath of God; but how few are any ways concerned for their Sins of Omission, viz. For not discharging the Duties of their Places, for not doing the Good they might and ought to have done, for not serving God with Diligence and exemplary Devotion, 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; but how few are remarkable for doing Good? and yet that is one of the best Characters of Saintship. 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, and spend any time in Devotion! 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! And will God and Conscience be satisfied with such unequal Dealing, such notorious Partiality? Let us deal faithfully and sincerely with ourselves; 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?  
If not, there must be something very much amiss in the Temper and Disposition of the Mind; and we are highly concerned to look into it. I do not speak now of casual and accidental Omissions of some particular Duties at some times; but of a general Unconcernedness about Matters of Religion, as though they were either too high in the Speculation, or too mean and low in the Practice of them; or at least, that it is no great Matter one way or other, whether they mind them or not. 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. It is possible for Persons to have a Zeal against some corrupt Opinions and Practices in Religion; and yet to have no true Zeal or Concernment for Religion itself. For they may so much hate being imposed upon by false Pretenders, that carry on an Interest and Faction, under the Show of Religion, as from thence to suspect all Religion to be nothing else; which is as unreasonable, as for a Man to conclude, that all Merchants and Jewellers are Cheats, and that there are no such things (nor can be) as true Diamonds in the World, because he hath fallen into the hands of such as would have cheated him with those which were counterfeit. 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; 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 the Happiness of Life doth not depend upon them. 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 we must have the Necessaries of Life; and it would be great Folly to die for want of Sustenance, for fear of being Poisoned.  
If we have no true Love to God and Religion, we must perish; for there is no hopes of Salvation without it. 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; If we do not mind Religion ourselves, nor are encouraging it in others, it will show that we have not that Love of God and Religion which we ought to have.  
Therefore, if we regard the Honour of God, our own Salvation, the Duties of our Places, the Interest of the Nation, and the Satisfaction of all that are Wise and Good, we must shake off all this Coldness and Indifferency about Religion, and apply ourselves heartily and sincerely to promote the great Ends of it; which are, to make Persons Good in this World, and Happy in another.  Which God of his Mercy grant, etc. 
FINIS.   

A Catalogue of some Books, published by the Right Reverend Father in God, EDWARD, Lord Bishop of Worcester: And sold by Henry Mortlock, at the Phoenix in St. Paul's Churchyard.  
SErmons preached upon several Occasions, with a Discourse Annexed concerning the True Reason of the Sufferings of Christ; wherein Crellius his Answer to Grotius is considered. In Fol.  
The Reformation justified in a Sermon preached at Guild-Hall Chapel, Sept. 21. 1673. before the Lord Mayor, etc. upon Acts 24.14.  
A Sermon preached Nou. 5. 1673. at St. Margaret's Westminster, upon Matt. 7.15, 16.  
A Sermon preached before the King at White-Hall, Feb. 24. 1674/5 upon Heb. 3.13.  
A Sermon preached on the Fastday, Nou. 13. 1678. at St. Margaret's Westminster, before the Honourable House of Commons, upon 1 Sam. 12.24, 25.  
A Sermon preached before the King at White-Hall, March 7, 1678/9. upon Matt. 10.16.  
The Mischief of Separation, a Sermon preached at Guild-Hall Chapel, May 11. 1680. before the Lord Mayor, etc. upon Phil. 3.16.  
Protestant Charity, a Sermon preached at St. Sepulchre's Church on Tuesday in Easter Week, 1681. before the Lord Mayor, etc. upon Gal. 6.9.  
Of the nature of Superstition, a Sermon preached at St. Dunstan's West, March 31. 1682. upon Col. 2.23.  
A Sermon preached before the King, Feb. 15. 168●/4. upon Job. 23.15.  
A Sermon preached at a public Ordination at St. Peter's Cornhill, March 15. l684/5. upon 1 Tim. 5.22.  
A Sermon preached at White-Hall, Feb. 19 1685/ 6. being the first Friday in Lent, upon Luke 15.18.  
Scripture and Tradition campared, in a Sermon preached at Guild-Hall Chapel, Nou. 27. 1687. upon Col. 2.16.  
A Sermon preached before the Queen at White-Hall, Feb. 22. 1688/ 9 upon 1 Pet. 4.18.  
A Sermon preached before the King and Queen at White-Hall, March 23. 1689/90 upon Eccles. 11.9.  
Christian Magnanimity: A Sermon preached in the Cathedral-Church at Worcester, at the time of the Assizes, Sept. 21. 1690. upon 2 Tim. 1.7.  
A Sermon preached before the Queen at White-Hall, March 1. 1690/ 1. on Luke 6.46.  
A Sermon preached before the Queen at White-Hall, March 13. 1691/ 2. upon Rom. 8.6.  
The Mysteries of the Christian Faith Vindicated, in a Sermon preached at St. Lawrence-Jewry, London, April 7. 1691. upon 1 Tim. 1.15.  
A Sermon preached before the King and Queen at White-Hall, on Christmas-day, 1693. upon St. John 3.17.  
The Bishop of Worcester's Charge to the Clergy of his Diocese, in his Primary Visitation, begun at Worcester, Sept. 11. 1690.  
The Unreasonableness of a Separation from the New Bishops: Or a Treatise out of Ecclesiastical History. Showing, That although a Bishop was unjustly deprived, neither He nor the Church ever made a Separation, if the Successor was not an Heretic. Translated out of an ancient Greek Manuscript in the Public Library at Oxford.  
The Case of Sees Vacant, by an Unjust or Uncanonical Deprivation, stated: in Reply to a Treatise, entitled, A Vindication of the Deprived Bishops, etc. Together with the several Pamphlets lately published, as Answers to the Baroccian Treatise: both by Humphrey Hody, D. D. Fellow of Wadham-College in Oxford.  
The Folly and Unreasonableness of Atheism demonstrated from the Advantage and Pleasure of a Religious Life; The Faculties of Humane Souls; The Structure of Animate Bodies, and the Origin and Frame of the World: in Eight Sermons, preached at the Lecture founded by the Honourable Robert boil, Esq in the First Year 1692. by Richard Bentley, M. A. Chaplain to the Right Reverend Father in God, Edward, Lord Bishop of Worcester.  
The End of the Catalogue.