Of the Behaviour of Spiritual Men, in respect of Reli­gion.

THe variety of Opini­ons in matters of Re­ligion, owe probably their Production to no very mean Capacities (or at least that are so in the esteem of their [Page 33]Retainers) and there is never wanting a Succession of them, who, for the same Reasons, maintain them as they were at first broach'd: These ei­ther Resolve not to be in the wrong, and make Reso­lution supply the Place of Reason; or else take such methods to vindicate and promote their Doctrines, as do inlarge the Breach, and en­crease their Quarrels: They spare neither Ink nor Paper to support their Cause, and are continually pelting, tho' to as little Purpose as a Sea Engagement at a League's distance, where there is much Smoke and more Noise, and less Execution, 1 Tim. 6.5. when a close Fight, would in a few Hours determine the Victo­ry. Most of them argue [Page 34]like raw young Disputants in our University-Schools; as if they would not have their Arguments at an End; whereas the fairest play is to hasten to Conclusion.

If these Champions of Truth would dispute it Face to Face, methinks it would be the more compendious way; and this would not engage the rest of Mankind in those Disputes, which properly belong to themselves to decide; for there is a double Obligation on them, to ground their Opinions well, and to prove 'em, since the generality of the Laity, are so blind as to follow them, like Ignes fatui, right or wrong, and are guided more by Chance than Discretion. But they (like Aristotle's [Page 35]Commentators) have taken voluminous pains to little purpose, and may not im­properly be said, Bonas ho­ras malè collocare. The truth is, the Cloak has a little An­tipathy to the Gown; which too often prevents even a common Conversation; but it would be happy, if the difference of Opinion would not be the Cause of Alienati­on in 1 John. 4.21. Affections, since the very Casualties of Converse, may sometimes prove more effectually Convincing, than formal Argumentation; like the immethodical dash of the Painter's Pencil, Apelles. which prov'd a lively Representation of the Horse's Foam; which before he in vain attempted by the Rudiments of Art. But besides, in Oral Disputes, [Page 36]here is this to be said, that probably, when Men do pro­dire in arenam, draw out to Battle, they will be more in earnest, and better arm'd, than when they are Pic­keering at one another at a distance, and never hazard a total Defeat.

Two things I shall Pre­mise as Rules and Qualificati­ons for regular Reasoning,

I. To Dispute without Pas­sion.

II. To be convinc'd by the Conclusion.

1. To Dispute without Pas­sion.

An Eye less piercing than that of Lynceus, may discern [Page 37]in Humane Nature, a pro­pensity to Passion; for it does not love to be cross'd, and yield to things that go contrary to its Inclinations; and sometimes by a long ha­bit of Mind, and such strong opposition as it meets with in the World, it is aggravated to such a Degree, that it changes its Name of Anger for that of Madness.

Hence it is plain, that if a Man would make use of his Eph. 4.29. Reason, he must be sure to abandon Passion, its utter E­nemy, that is to Men, as Tempests are to Ships, which hurry them wheresoever they please; and what the Poet says of somewhat else, is pat to this Purpose, [Page 38] ‘Non benè conveniunt nec in una sede morantur.’ Truth is so radiant of it self, that it need not fetch Lu­stre from the Calumny of another, and flinging Dirt upon an Error, tends not to its own Ornament. The Fire of Contumely will not burn up any Falshood; but serves only to make the Spirit of the Maintainer so much the more to boil over, and proves like Oil thrown up­on the Flame, which increa­ses instead of extinguishing it.

As an uttering some Truths to an Enemy, brings an O­dium to the Speaker, so the Obloquy of the Speaker brings an Odium upon every Truth. [Page 39]Smooth Stones are most like­ly to overthrow the Goliah of Heresie it self, and the Razor cuts not the sharper for its rough Edge.

Arguments deduced from a virulent Tongue, are no other Weapons than every Zantippe, every Scolding Wo­man can afford, 1 Sam, 17.40. viz. The Sword of the Tongue, and the Arrows of bitter VVords. Nay, though an Adversary be Scur­rillous, 'tis the most Com­pendious way to bring him over, by the Courtship of fair Language; and to invite a Man of a serene Temper, to a closer embrace of what he holds, is to urge against him no stronger Arguments than those of Prov. 14.29. Passion and ill Language.

What St. Ambrose has de­liver'd, may be rightly said of a hot Disputant, Quem non potest veritate, lacerat conviciis. By Attention with serenity to sober Discourse, and not opposing Reviling to Reasoning, a Man may in time see, that to be Er­roneous, which before he thought not so; and what shame is it, with St. Augustine, to live to write the Retra­ctations of his Junior years, or to confute himself?

Let every Man therefore in Dispute Consider, that so much as there is of Passion, so much there is of nothing to the Purpose; Dr. Brown in his Rel. Me­dici. when, (as one very well observes) Rea­son, like a bad Hound, spends upon a false Scent, and forsakes the Question [Page 41]started. He then may just­ly be deem'd to want the Pa­tronage of good Arguments, who pleads by a multiplicity of Words, and they unsavory too.

In short, Vide Justin. c. 2. ubi Cyne­girus navem dentibus deti­nuit, amputa­tis manibus. if the Hands of Argument will not do, 'tis in vain to endeavour to hold up the Ship of Truth, by the Teeth of Ran­cour.

The Second Rule is to be convinc'd by the Conclu­sion.

'Tis a monstrous Absurdi­ty, to be so positive in an Opinion, or rather Resoluti­on (for so it is no longer) to persist in obstinacy, when it is a demonstrated Error. Such an Absurdity and Sin, that deserves a worse Appel­lation [Page 42]than that of Heresie, and its Punishment too. Breve de Har­comburend. And the only Argument that can be thought of for such a Per­son, is Argumentum baculinum. For what can be thought of mean or bad enough for him that pretends to Reason, and then disowns it? ‘Quem non persuadebis etiam­si persuaseris.’ The World is big with Ex­amples of these, or else it might be very well thought Impertinent, to argue against that which is in it self so Odi­ous and Ridiculous, and so contrary to Humane Consti­tution, that it does totally Un-man the Rational Crea­ture. These sort of Persons are a very Contradiction to themselves; and may with as [Page 43]good Grounds persist in an Opinion of their own Non­existence. Whereas the Man that rightly informs his Un­derstanding, and Disputes for no other Ends, than searching Truth from the very bottom; by a due use of that Noble Attribute, improves his Know­ledge regularly, and Esta­blisheth his Sentiments upon such sure and lasting Founda­tions, as Entitle him to the Character of a Wise and tru­ly Religious Person, and ren­ders his Behaviour worthy of all Imitation. Such a 1 Pet. 5.3. Man de­serves the Character of Integri­ty, that desires others to believe no more, than what he does, and for no less visible and appa­rent Reasons; but he that will persist in, or feign an O­pinion, to retain a crowd of [Page 44]Followers, that ignorantly re­ly upon, or trust to his bet­ter Judgment, to gain their Profit and Applause, in the Eyes of the discerning World, is base and impious. Such an one flings that Ray of Divi­nity, in the Face of its Donor, and makes it his choice to be a Brute: It does not come short of Deifying a Mans self, to make his own Will, the Law of Sense and Rea­son, and Infallibility it self.

What shall I say, but that such are Mad-men, and their Followers so too; or guilty of the most extreme Folly, who deduce the Rule of their Religion, from the Contradiction of another's Understanding. The best way to single out these Men, from the Herd of People, is [Page 45]at the Touch Stone of Acts 17.2.17.19. Reason, where if they could once be brought, their Vizards would be ta­ken off, and the ^† Wolves discover'd, that walk about in Sheeps Clothing; the Reproach of Man-kind, their own Shame, and the De­struction of others.

Errors in the very Funda­mentals of Religion, not so passionately espoused, but that they may be divorc'd by a clear Conviction, sa­vours of Integrity and an honest Intention; and be they only founded in some Superficial Ceremonies, they are so much the more capa­ble of Redemption; but Error in Intellectu, an Error in the Understanding, back'd [Page 46]with pertinacia in voluntate, stubbornness in the Will, is as inconsistent with all Religion, as it is with Reason.

Of GOVERNMENT.

THe World would no more be able to ex­ist without Govern­ment, than it was at first possible to have been Crea­ted without a God; and this is evident, from the loss of Paradise; since by Adam's Forfeiture, all his Posterity have ever since been depri­ved of Self-Dominion, and driven by Nature and Ne­cessity, to supply by Art, what Sin had disrob'd them of.

What the State of the World would have been, had not Adam sinn'd, God Al­mighty knows; but now, sure I am, that man is not able to Rule himself; and 'tis sufficient that his Eternal Hap­piness is Redeemed, without that of Power and Dominion, which he at first was Created capable of Exercising over himself.

The inanimate World o'er the whole Face of the Uni­verse, by its continu'd Regu­larities demonstrates the Di­rection of that Providential Power which at first gave it Being, and is as strong a Proof of a grand Disposal, as of a Divine Original. Man only was so nobly Endowed; and since it was his own Forfeiture [Page 49]and Loss, was left to himself alone for help, to make his sorry Repairs of that State he had wilfully destroy'd.

Thus (that after thought of the Creator of all things, and Result of mature De­liberation) Man declin'd in the Government of himself, and Nature and Necessity, as I said before, directed him to the contrivance of Laws and Government, in imitati­on of that he Originally had over himself; and the more Supreme one of the Almigh­ty over the Universe.

The World, at our Savi­our's coming, was by various Methods, exercis'd in this new Invention; and it being con­tributary to the Promotion of Religion, it pass'd the Rom. 13.1, 7. Test of [Page 50]the Gospel, and commenc'd Sacred; and from hence the Violation of such as are not Injurious to the Christian Re­ligion, is so far undisputably Impious, as the well-being of respective Places, the Peace and Tranquillity of Men, the Promotion of Pie­ty and Virtue, and the due discharge of Mens respective Duties, are Sacred.

All the Species of Govern­ments the World affords, aim to concenter all in this Point, viz. Governing well. Yet every respective One, would challenge the Superlative De­gree from the rest; and be esteem'd the best; and so far it must be allow'd to each, as the Circumstances of different Places occasion it [Page 51]to be so; for where Time has fix'd her Standard, and wrought a Settlement; and the Current of Affairs glide smoothly in that Establish'd Channel, an Alteration seems of as pernicious Conse­quence, as Temperance would be to him, who has been In­temperate all his Life.

But yet, upon Impartial Examination of all the sorts of Governments, without the Telescope of a Politician, or the Tongue of a Flatterer, an easie Judgment may distinguish Monarchy, to be among the Stars of Government of the First Magnitude, and to chal­lenge to it self a Primary Digni­ty; though to some Eyes, as the Sun does through some Glas­ses, it appears of a rough Su­perficies, and craggy Circum­ference. [Page 52]But to draw an In­ference from the Abuses of such compleat Models, which owe their Birth to the ex­travagant and boundless Am­bition of Men, would be ve­ry unjust; and to Condemn its inherent Worth, from the possibility of acquir'd Cor­ruption, no less Indiscretion.

Its Native Lustre is too great to be Eclips'd, and those suggested Deformities do re­flect no more discredit on it, than the resemblance of an Ape to a Man, does his more Noble Figure; which per­haps of all Creatures does most resemble him.

But by how much Man is the more Glorious Creature, for bearing the Gen. 1.26. Image of his Creator, by so much is that [Page 53]Government more preferrable to all others, which does re­semble the Supreme one of the World.

But Common Experience tells us, that the Happiness of People does not so much consist in the best Specifick Govern­ment, as in the best management of either; and therefore 'tis a very Natural Conclusion, That this which so much Re­commends it self, should an­swer its own Import, and the World's Expectation, and wherein that consists, needs no Memorandum, except ve­ry briefly, viz. In the mu­tual discharge of Duty be­tween King and People. Du­plex & reciprocum ligamen, quia sicut subditus Regi tene­tur ad obedientiam, ita Rex [Page 54]subdito tenetur ad protectionem, sed ‘—Tractent fabrilia fabri.’ The World is not ignorant of both, but such general Depositions as shall most apt­ly occur for the Publick Good, I shall comprehend in Two Heads, and lay down for Common Observations, viz.

I. Of Mens Behaviour in the Ministry of State.

II. Of Mens Behaviour as Subjects only.

1. Of Mens Behaviour in the Ministry of State.

As it is a great Honour to be of the Luk. 16.19. Retinue of Maje­sty, to be clad in Purple and fine Linen, and to fair sumptu­ously every day; so is it of as great Concern, to be the Trustee of a Royal Employ, to be big with Magisterial Charge, and to be the Dispen­ser and Disposer of such Re­galia. The Employ, though attended with all that's ami­able and attractive, requires the greater Moderation in the use of them, and Discretion in the discharge of them, since they are bestow'd to Create in Men a Diligence and Integri­ty suitable to such Rewards; a Sense of the great Confi­dence put in them, and are intended Motives, to stimu­late Men to their Duties, even [Page 56]in Gratitude, and tempt them, as it were, to the just discharge of so consequential and weigh­ty Trusts.

These Honours and Ad­vantages, that are in the Gift of the Crown, are properly the Rewards of a just and di­screet Behaviour, but too frequently are the Perquisites of a bad one.

Hence flow those Evils and Mischiefs, Prov. 25.5. which disperse them­selves throughout a whole Nation, and by time, and Ac­cumulation turn it into a Chaos of Confusion. To Complement and Flatter, to Promise and Deceive, to Ap­point and Disappoint, in Mat­ters that require quick Dis­patch and faithful Execution, is not only ungenerous, but un­just [Page 57]too; and whosoever does so, not only does himself a great diskindness, and his In­feriours too; but like a Pe­stilential Distemper, dilates it self yet farther, and Fathers his adopted Injuries upon his Royal Master. For Common Observation tells us, that the Eyes of the World are so Pore-blind, as to fix upon the most visible Objects, and gla­zing Lights, and terminate their sight of the miscarria­ges of Subordinate Servants, upon their more Eminent Ma­sters.

Thus the Character an ill Minister Contracts, reflects as strong a one, from the Eyes of the People upon their King, as the Sun does that of its own Image upon a Wall, from the [Page 58]Superficies of a Looking-Glass; or else, as it were, through a Multiplying one, it represents the wilful Choice of so ill a Servant; or the inju­dicious one at least of so unfit a Person: And from hence we may gather, that the Integrity or Discretion, of the best meaning and wisest of Prin­ces, admits an Opportunity of Suspicion, by such ill-employ'd Persons, who make it their daily business, to meddle with what is above their reach, and to magnifie the least false step that is made, though he be as vigilant, as if Endow'd with the Eyes of Argos; and as active, as if accoutred with the Supernumerary Arms of Bri­areus.

The Odium then of this Behaviour, the ungrateful, un­just, and pernicious Conse­quence of it, methinks should be as detestable, as a Bare­fac'd Affront, since the Pe­nalty of that, seldom exceeds the Forfeiture of a Place and Favour; but the other is no less, than Kings, Countries, and his own included Happi­ness to boot.

This is it, that makes it so difficult a Task, to maintain ones Ground in such Emi­nent Stations; Delight and Pleasure is apt to overshadow Virtue; and it is look'd upon as too mean an Accomplish­ment for Honour, because it may be purchas'd without a vast Expence.

The Follies of Shipwrack'd Ambition are so numerous up­on Record, that there is not a days Discourse, but affords some Instances, and yet men, though they Condemn them in Dis­course, make the same use of them in their Actions; like Physical Receipts, as often as Opportunity serves.

Thus one (as guilty of un­pardonable Folly, as extrava­gant Ambition) in the late bad Times, made this more extravagant Wish, That he might sit as Lord Chancellour of England in Westminster-Hall but one day, and he would willingly suffer the Pe­nalty of losing his Head the next; for sure it would have been but a sorry Martyrdom: The Language of Actions too, [Page 61]has sufficiently discover'd the miscarriages of ambitious and haughty Spirits, which have acted their Parts on the Stage of this World, and ought to be esteem'd like Marks at Sea, which forewarn the Pi­lot of some dangerous Pas­sage, to the end that he may, by his Caution and Conduct, carefully avoid it.

There is no Employ of Publick Concern, but has e­nough Gratuities even in its proper dues; besides, the very Sense and Apprehension that we are not born for our selves alone, is Argument enough to induce us to perform that Charge we are entrusted with, in the Sphere we move, with Fidelity and Satisfaction, and to think the Reputation [Page 62]of doing Gal. 6.9. well, the most considerable Reward.

These are to Majesty (to descend to Particulars) as the Judges are to the Law; who by doing their Duties, nei­ther wrong King nor Sub­ject, but preserve the Happi­ness of both entire, by ex­act Fidelity, and sage Dis­cretion.

A Publick Minister is like a skilful Pilot, entrusted with the greatest Concerns of the Vessel, and it is much in his Power, to bring it safe into the Harbour, or Shipwrack it at Sea; who, though inferiour in Place, yet has so great an effect of Power in this respect, over his Superiors.

Those then, who are thus immediately concern'd in these [Page 63]so considerable Matters, that are as Pilots to a Nation, by being cautious ones to them­selves, and their own 1 Tim. 6.10. De­sires, and from a faithful De­portment, may justly add the Title of Goodness to that of Greatness, and that of Happiness to that of Good­ness; for the King will be as well serv'd, as they gratified, and the People as well satis­fied, as their King serv'd.

Of Mens Behaviour as Sub­jects only.

TO be born to be Go­vern'd, is so much the greater Happiness, than to Go­vern, by how much it is easier to be Govern'd than to Govern; and to be Subject to the best Government, and the best King the World affords, is to be so much more happier than the rest of Mankind.

Were the Happiness of such duely weigh'd and consider'd, Men would esteem all their of­fers of Gratitude, no ade­quate Retribution, to the Merits of those, who bear the heaviest Burden of common Concerns, upon their own [Page 65]Shoulders, and make their own Lives uneasie, to contribute Happiness to other Mens; and weather those Terrors Face to Face, which the dreadful, though distant Apprehensions, of, cause vulgar Spirits to tremble at, and almost suc­cumb under.

The Indefatigable vigilance of Royal Eyes, the Courage of undaunted Majesty, the safe Conduct of a Wise Mo­narch, and his unparallell'd Sedulity in the Promotion of common Good, are such in­ducements extraordinary to easie Subjection, that where all these concur, the weakest Judgment has Strength e­nough to determine, which is the most eligible State, to Govern or be Govern'd.

But the rash censorious World, does vainly imagine, that Crowns and Scepters do contain within their own Cir­cumference, the Perfection of Earthly Happiness, and make as imprudent Conjecture from such a Perswasion, that they are cheap purchas'd at any rate whatsoever; since in their Esteem, they are as much Superior to such trifling Evils, as the Meridian Sun is to the Antipodes. But this needs little Confutation, since the Error is so visible, because the Pomp and Magnificence that attends such a State, is much more visible to the Eyes of the World, than the nu­merous Cares, that are most known to themselves, and Wisdom locks up in their own [Page 67]Breasts, for, without doubt, the very weight of Diamonds and Pearls, is as uneasie as that of Inferiour Lead.

To be a Subject, then, is sufficient to be a happy Man, Prov. 15.33. but to aspire higher, is the direct Method never to be so, since Ambition is as end­less as a Circle. ^† To seek af­ter Publick Employment, and Court the Service of the Great, is much the same thing, as to thirst, and never be satisfi'd, or to meddle with edg'd Tools, and such a Temper of Mind, as does totally unquali­fie a man, for it. But, not to be accessary to ones own Pre­ferment, any otherwise, than by a discreet Behaviour, as it ar­gues a peculiar Desert, and proper Qualification, in the [Page 68]Person that is imploy'd; so may it challenge to it self, the true Character of the best method of being worthily Great.

To be Signaliz'd for a Quiet and Well-affected peaceable Subject, is the most proper Recommendation of a man, to the Service of his Prince; for he that knows not how to pay Allegiance in an Inferiour State, will scarce know how to improve it when adv [...]c'd higher. Emulation is com­mendable in good Actions, but it commonly turns to Envy, in Matters of Temporal Profit and Advantage, though it is an Argument of a very bad Subject, and an ill Christian too, to disorder a man's self, at another's Promotion. [Page 69]'Tis as inconsistent with the Rules of Religion, Gal. 5.21. as Discre­tion, to envy another man's Happiness; and from thence to draw too good an Opi­nion of our selves, is to be oftner in the Wrong than in the Right.

From such a Temper of Mind, proceed all the Mis­chiefs, which that little Re­bellious Member, the Tongue, Psal. 52.2. can disperse throughout a Nation; which though it does not amount to an O­vert Act, yet argues an Ill Will and Intention; which waits but for an Opportuni­ty of being the Fore-runner of some greater mischief. Such Persons may not im­properly be caress'd with the Words of Croesus to Solon, [Page 70] [...], Lucian's Dia­logue. Good Words, O Man; though, I confess, they generally, like spitting against an high Wind, return in a man's own Face.

'Tis the Capacity, as well as Interest of every Subject, to be quiet and easie, though it is beyond the Power of Reason to Reconcile all men's Opinions to one, as much as it is beyond that of Physick, to reduce their va­rious Tempers into one Uni­versal Constitution; but eve­ry man is so far Master of himself, as to be Happy, if he pleases.

Men should not Judge of General Things by Par­ticulars; Rom. 2.1. nor be willinger to make an ill Construction, [Page 71]than a good one, but should make a true Estimate of things, without Prejudice or Partiality; and then the Re­sult of it will be, that all they can do for their King and Country, is in effect, but for their own Good; and like Charity, redounds upon their own Heads. Men then would not be lavish to lay Wagers, and penurious to pay Tax­es; neither would they invent Policies to retract their Con­tributions with Interest; nor would they, instead of Praying for Success against the Common Enemy, Bett high against it.

They would not be An­gry at the Methods of God Almighty's Providence, be­cause his Infinite Wisdom Prov. 8. [...]5. [Page 72]does not exactly concur with the Measures of their Finite Understandings.

Let the World rub then ne­ver so much against the Grain, no immediate Con­cerns require such capricious Persons to stand in its way; Providence places them re­mote, and if they be the Au­thors of their own uneasi­ness, they may thank them­selves for it.

They forget that this is the Test of their Jam. 1.3. Patience, ^† Meekness and ver. 14. Charity, whose Rule it is to suffer without reaction; and make that the occasion of sinning, which to them would be a proper Me­thod of Religion.

In short, were there no more in it than a Temporal Good, Who would make himself discontented, when he may choose not to be so? Discretion directs Men to make some Use of the greatest Abuses; and Philosophy tells us, That Poysons contain their own Antidotes; so that they have the Remedy, even in their affected Grie­vance.

To Conclude, 'Tis a folly to lose so much of a Man's Life, of his Employ, of his better Thoughts, in accumu­lating his own disquiet, when medling with nothing, but his proper concerns, and limiting his Active Brain within the Circumference of his own [Page 74]Affairs, will make him, not only a Good Subject, but a Happy Man; his Nation flourish, and his King as Hap­py as his People.

Of COUNTRIES.

THe Natives of Civi­liz'd Countries, are generally, by the Laws and Constitutions of them, more carefully provided for, than those ubiquitary Inhabi­tants, and Strangers, who, for Curiosity or Profit, par­take of their common Bene­fits; and herein the Prudence of our Fore-Fathers is yet fresh in our Memories, since they, by the Pattern and Oeconomy of Families, moul­ded that great Constitution, [Page 76]or Family of a Kingdom. Instead of Paterfamilias, they found out a Pater Pa­triae; and for the Defect of a Natural Mother, to have her share in the Jurisdiction over us, they found out too a Mother-in-Law.

This being an home Instance, 'tis manifest there's no defect in the discharge of Duty on the Parents side, to compleat a Happy Family; and how far the filial is defective; eve­ry Native of England is as conscious as my self.

Methinks Providence be­friended me, when it calcula­ted my Nativity, in such a Country, as is most conform­able to my more mature Un­derstanding.

To be born in a Climate so Temperate, as neither to be scorch'd by too near a Correspondence with the Sun-beams; nor chill'd and benumb'd, through their too remote distance, are such endearing Dispositions of Providence, that deserve the most grateful Acknowledg­ment. To be wall'd in with the Sea, and Pallisado'd by Neptune round about, from the ravage of extravagant Neighbours, is such a Natural Fortification, that Humane Understanding can no more sufficiently applaud than make. But besides these Blessings of Siruation, to go a Step higher, to be born within the Pale of the Christian Church, and more particularly under the Tem­perate [Page 78]Zone of Religion (since in the Geography of Religions, the Torrid one lies not under the Aequator, but the Poles) is a much grea­ter Instance yet of the fa­vour of Providence, to be E­ducated in the Golden Mean, and as the Poet says. ‘—Partes ubi se via findit in ambas.’ And where the temporal as well as Ecclesiastical Govern­ment, does sympathize in happy Circumstances, is a greater Accumulation of those Native Benefits.

To be born then, does not only admit a Man into the World; but is a particular Matriculation into the Family [Page 79]of some Kingdom or Coun­try, and stamps its Name and Character too, upon him, which like that of Baptism, is indelible.

The World proceeds too severely generally, in its Cha­racters and Censures of Men, and the Places of their Na­tivity; and rashly ascribes to every particular Person, that ill Character his Country bears, as though it came into the World with him, where he first breath'd, like that of Original Sin; and as Vitiis, so is it generally said, Convi­tiis Nemo sine nascitur. Bar­barous Countries (it's thought) give their Natives such a Tin­cture of Barbarity, that no Education, or Artificial Im­provement, can ever totally [Page 80]wipe off; and men imagine it an improper Soil to bear Flowers, that is naturally a Wast, and where Thistles and Weeds have had a long and uninterrupted encrease.

But the mistake is too e­vident, to need a Proof, since there are Persons of all Coun­tries, and the most Polite and Civiliz'd too, who even, with all the Advantages of Natu­ral and Artificial Cultivation to boot, may not wrongful­ly bear the Appellation of Weeds, since they disgrace the Soil they grow in. The for­mer have this real Advantage, that they seldom act below their Character; and the lat­ter this Disadvantage, that they seldom act to it.

But England has been car­ried upon the Wings of Fame, through the known World; It has been ever Eminent for a fine Country, a fine Govern­ment, and Heroick People; and it had better never have been Famous, than decline from its Primitive Worth.

If there be a Tincture then, or Spark of Native Honour alive, that gave occasion to this aged Character, 'tis un­pardonably mean to lose it, or to be beholding to the flat­tering World to Complement us with it; when we are con­scious to our selves, that it is quite extinct.

'Tis base and unbecoming the Sons of Worthies, to ex­tinguish the Lamp of Honour with their own Fingers; or [Page 82]to deface the Monuments of their Fore-Fathers, with their own Sacrilegious and Disre­spectful Hands.

One would think there needed no Argument to di­swade from this, when it is so plain; the Glory and Con­cern of every Individual Per­son, to preserve the Honour of his Family, and add the en­crease of his own too, that he may leave behind him a Monument more durable than Brass, or the Aegyptian Pyramids,

To this End, it will not be improper, to make some brief Remarks, for the Reader's Observation, which I shall comprehend under these Two Heads.

I. Mens Behaviour in respect of Forreign Countries.

II. At Home.

1. Of Mens Behaviour in re­spect of Forreign Countries.

THe Occasions of Mens leaving their Native Countries, are as various as their respective Concerns are; Accomplishment, Traffick, Na­tional Business, and the like, are sufficient for Instance.

But, upon whatsoever Ac­count it be, this common Experience tells us, that a Stranger is, in respect of his Country, as Man in general is in respect of the World, viz. A Microcosm, or small Model, and comprehensive E­pitome of a vast Body. And, as I before observ'd, that the [Page 85]World infers to Particulars from Universals, so likewise does it to Universals from Particulars, and ascribes what­soever ill thing a Stranger be Guilty of, to the discredit of his Country; by which, both a Scandal is contracted to him­self, and his Fellow Country-Men to boot. Nay, the ve­ry Vices that were first broach'd there, if lodg'd in a Stranger, disown their Native Soil, in the Opinions of those who are asham'd to own them, and willing to be rid of them.

To be duely qualifi'd there­fore to leave a man's own Country, he ought to be as well prepar'd, as though he were to leave all; he ought to be well season'd and for­tifi'd, [Page 86]with wholsom Princi­ples of Morality and Religi­on, and of a Behaviour, that will bear the Scrutiny of all the World, which are most busie about new Objects. He should be sure to export with him, all that his Country af­fords of Credit and Reputa­tion, as Letters of safe Con­duct; but leave that which is not worth the carrying, be­hind him, to be buried in ob­scurity. Virtue and good Manners; like Money given to support a Forreign War, returns at last home in Triumph; and with victorious Effects and Trophies, leads all the various Temptations, and Indulgence of Vice in Chains of Cap­tivity.

Vice is too frequently an occasion of visiting remote Parts; though it be like the rowling of a Snow-ball, to its own encrease; but without Dispute Virtue, is the most proper Qualification.

Parents think to rid their Children of it, by sending it for a while to seek its Fortune; whereas, like the Jews, it has correspondents in all Parts of the World; and when it re­turns home again, it comes, like an Ague, that has suffered some repulse from an ill Prepa­ration of the Jesuits-Bark, with an addition of fresh vigour and force. Let therefore the curious Person; that seeks ac­complishment from foreign Aid; be Master of those at home first: Let him be able [Page 88]to give a compleat and satis­factory Answer to that shrewd Question See Bishop Hall's Works. Quo vadis? and with such Qualifications, he may satisfie his Curiosity, without the hazard of his Vir­tue. Besides, 'tis a common Observation, that England is as great a Rarety abroad, as more remote Places, appear to it at home. And it has been the disgrace of some Travellers in foreign Countries, that they could not give a tolerable account of their own. What an ab­surd thing is it for an English man, to visit Mecca, and not be able to give a Description. of Stonehenge, or to visit, Ley­den, before Oxford or Cam­bridge?

But to come to occasions of Necessity and Publick con­cern, and to Instance in the Soldier, who is sent abroad to take his Chance for a Ser­viceable Life, or an Honour­able Death: and what has been already premis'd to qualifie for accomplishment, is as proper­ly applicable in this case; if not more; since there is not the equal hazard of Life, in one and the other. Let such an one know, that his Service is but indifferent, if he returns with the Trophies of Victo­ry, as Eminent in Vice and Debauchery, as Valour, and scatter his own, where he took up those.

Holiness to the Lord, Zach. 14.20. is a Motto, to be engraven upon the Horses Bridle, though he [Page 90]be a War-like Creature. There is such an affinity be­tween Valour and Virtue, that the Latins express both by the same Word, Virtus: so Horace says, ‘Virtus repulsae nescia sordidae, incontaminatis fulget honori­bus, &c.’ A virtuous Valour, is as be­coming a Man of War, as a good Cause to fight for; and both must needs compleat a Gallant Soldier.

Such as these were they, who contracted immortal Chara­cters to themselves and their Posterity; and Christen'd e­very Native of England, by the Name of a Courageous and Valiant Man.

These Trophies, in Coats of Arms, every Son of an Eng­lish Worthy boasts, whose An­cestors Deserts challeng'd such Honourable Distinctions, from more vulgar Spirits; and set as great a Value upon their Stock; from which they de­scend as the Seven Cities did, upon the Nativity of the blind Poet. Homor.

But the men of this Age, can find no Charm in these Accomplishments, they are out of Fashion at home, and so not fit to go abroad with; they look upon them as weak Wines, that will not out-live a Voyage, and not worth the Transportation.

The Truth is, were Traf­fick, War, Curiosity, and all the Occasions of Travel what­soever, [Page 92]made use of as advan­tageously as it might be; the Improvement of some Estates, and the destruction of others, would not be the only Effects of it; but the Improvement of our own (and much worse) Manners, Religion, and Vir­tue, would bear a share in its Consequences. But of whom may it not be said?

2. Of Men's Behaviour [...] Home, in respect of their Native Countries.

TO have regard and a good Inclination to pro­mote the Good of a man's Country, is the poorest Grati­tude, and least Symptom of Du­ty a Native can repay, for the Benefits he continually re­ceives thereby; and it is but just, that a man should con­tribute all he can to the sup­port of that, which contri­butes all it can to the support of him.

The Heavens and Earth we find punctual in the dis­charge [Page 94]of the Decrees of their Creator; and Summer and Winter, Spring and Au­tumn, visit us successively in their proper Seasons: And shall the Husband-man with­hold his Labour, when the fruitful Glebe is faithful in its Product?

Is it not enough that Na­ture fertilizeth the Field; and nurseth up the Infant-Seed, when the Sower throws it into her Bosom? Shall Paul refuse to Plant, 1 Cor. 3.6. Apollos to Water, when God is ready to give the Encrease? Surely not, since thus we may track the Foot-steps of an universal Interest, through all the Labyrinths of Na­ture, and read her Laws, [Page 95]written on her Breast, ex­horting us to a suitable imi­tation; and to conspire one with another, the harmoni­ous Good of all.

If we reflect back upon Times past, we shall find the Heathens themselves en­flam'd with the Reputation of such Behaviour; amongst whom there was no greater Mark of an Hero, than the true Promotion of the Pub­lick Interest, even at the ex­pence of Life it self.

Thus we find an Empe­ror submitting to a degene­rous Death, Codrus. to divert a Storm that was gathering upon his Empire; P. Aemilius. and a Gallant Ge­neral so touch'd with Pub­lick [Page 96]Misfortunes, and discon­late at them, that he would not survive his Conquer'd Soldiers.

Nor does this Sense of Honour, in many Cases, dis­agree with the Rules of Christianity, but is highly consistent with it, though the World is apt to con­found them together, and make no distinction between an Honourable Act, and that which is in it self Disho­nourable.

So do they (for Instance) who esteem it a loss of Re­putation, to put up the slight­est Affront, and a breach of Honour, to keep the Laws of Heaven and their Coun­try. [Page 97]Yet is a Roman Spi­rit (as far as the Promotion of Common Good and Re­ligion concurr) a Pattern worthy of imitation, in whose Actions the effects of Generosity and a Publick Heart, is abundantly le­gible.

There is not a Day spent, but affords some Opportuni­ty of putting this Law of Nature and Reason in Exe­cution; nor is the Condi­tion of any Person (be his Circumstances what they will) totally inferiour to this Capacity, since the Practice of common Honesty, is an Exemplary Virtue, that de­serves a better Appellation, than a private Interest.

The most Inferiour Per­son in a Kingdom, may pos­sibly challenge (without an absurdity) the Character of the best, and the true worth of men, does not receive its Denomiation from their Quality.

Even Parish-Offices, are Dignities in this respect, since he merits the Character of Honesty, who dischargeth such Petit Trusts faithfully, as much as the greatest Mi­nister of State, who is re­warded proportionably, and dischargeth his Duty faith­fully; who by all the Ac­cumulation of acquir'd Titles, cannot exceed that Illustrious One of an Honest Man.

The Necessity of this Du­ty, one would think, needs not to be enforc'd; but that Mens Proceedings and Un­derstandings are at present so contradictory.

Self-Interest mis-understood floats upon Mens Actions, as Oil does upon Water; which though they endeavour ne­ver so much to Incorporate, will be Superiour, and most obvious to discerning Eyes.

Men affect a sort of Civil-Hostility, though they call it Peace; they do not pretend to Plunder and Pillage, yet take all Opportunities of do­ing it decently under ano­ther Name, and are diligent [Page 100]to impose upon one another, whensoever occasion serves.

The Mystery of Arts and Sciences is become that of Cozening, and it is too fre­quently the Effects of a te­dious Apprenticeship.

But to proceed farther: As the Promotion of the Com­mon Interest is interwoven with common Actions, so al­so is its dependance very great upon some Concerns extraordinary, which the Laws of our Country require us to medle with. There are some Trusts of great Importance, which are placed in the Peo­ples Disposition, (among whom there are but few un­concern'd) whose dislike or [Page 101]approbation if judiciously and discreetly grounded, is high­ly contributary and service­able to the Publick Good. Private Interest, and a Col­lateral Advantage, should not byass that Judgment and up­right dealing, which is requi­red for another Purpose. Thus to see the Tenant stickle for his more ignorant Landlord; the Mercenary Servant for his indulgent Master; a drunken Clerk for as bad a Parson, or the like, (in other Cases, where there is such a Rela­tive Interest) are good Grounds for a Conjecture of no fair design, since there is a Privity of Obliga­tion, which sowres the relish of a downright honest mean­ing.

When Trusts of this Na­ture are once committed, the Trustees of so great a Charge, are no less oblig'd in Con­science, to manage them well; than they are in Honour to support them with the ac­custom'd Grandure and Mag­nificence. Men ought to be as careful in the discharge of them, as others ought to be in imposing them; and are to act like Conscientious Guardians, for the good of their Ward. 'Tis just to prefer the dispatch of Pub­lick Concerns, before the Complement of any Particu­lar one, and discharge the weightiest Matters with the greatest diligence and celeri­ty, by the measures of that Golden Rule, of doing as [Page 103]they would be done by; for the Abuses of this Nature, are such indelible Marks of Infamy, that their Impression is scarce ever to be wip'd off; and not undeservedly do they retain the Reproaches of so ill Behaviour, who deface a well grounded Opinion of their Persons, by voluntary Miscarriages; since, by how much the greater confidence is put in a reputed Friend, by so much the more base and ungenerous is it to be De­ceitful. To be too forward to embrace these, argues an Ambitious Temper, and a more than ordinary Design; but to refrain 'em, when ac­ceptance is suitable, savours of a Private Spirit and a mean Soul; for 'tis below [Page 104]Generosity, not to exert it self upon seasonable offers, and to distinguish when, is no small Discretion.

To enumerate all the Ways and Methods of being Service­able to the Publick, would be to number the Stars in the Firmament; and therefore to conclude, I shall only dis­cover to the Reader, so many ways of promoting the Pub­lick Interest, as there is of promoting that of one ano­ther, for the good of every one is the good of all.

Differences and Divisions in Temporal Matters, Phil. 2.14, [...]. as well as Spiritual, are as pernicious to the Publick, as the pri­vate Interest of Men; and [Page 105]by Consequence, Unity must be the Preservation of us all. So Divine are its Advanta­ges, so Prevalent its Power and Force, that 'tis the very Life, the Soul; the very Flame and Spirit, that actu­ates and beautifies, and gives briskness to every thing. Its Presence is able to make an Elisium, its absence, like that of the Sun, a Night; for banish Concord from this sublunary World; and let true Friendship be ostracism'd, and things must needs un­ravel into a Chaos. But link'd together with this Golden Chain, we need not fear the Attack of our Enemy, when United England, like Greece of old, may turn the Edge of the Sword, in the Hands [Page 106]of the most Formidable Xerxes.

As Kingdoms and Coun­tries are made up of indi­vidual Persons and Places, so are National Evils of parti­cular private ones; which like Fire, though at first but an Atom or Spark, yet in time dilates it self, so far, that all the opposition of its contrary Element, is not able to extinguish, what the tender Motion of the Air, would have at first check'd and put out.

He then is best Serviceable to his Country, Gal. 5.22. who kindles none, but extinguishes all he meets with; for it is as common to behold such [Page 107]Meteors as these, in this more Inferiour Region of the Air, we breath in, as it is those the vulgar call falling Stars, in the more Sublime Atmo­sphere; but the Similitude will not hold Parallel in all re­spects, since the one is inoffen­sive, like a Lambent Flame, but the other a more gross and devouring Fire.