IF we look into the Scope and Design of this Epistle, we shall find S. Paul at the time of writing it, under more than ordinary Apprehensions of the sad Con­dition of the Christian Church.

As to Himself, he had great Satisfaction in the particular Care of Divine Providence towards Him: 2 Tim. iij. 11. For, God had not onely for­merly delivered him out of many Persecu­tions; [Page 2] but had lately Rescued him out of the Mouth of the Lion, Ch. iv. 17. i. e. from a great and im­minent Danger. And though he foresaw, that the time of his Departure was at hand; Ch. iv. 6. yet that was so far from giving him any Trouble, that he had the Comfort of a Good Conscience in looking back; I have fought a good fight, I have finished my course, Vers. 7. I have kept the faith; and in looking forward, Vers. 8. Henceforth there is laid up for me a Crown of Righteousness, which the Lord the righteous Iudge shall give me at that Day.

But all his Dissatisfaction did arise from looking about him; For without were Fight­ings, and within were Fears. The Persecutions abroad were indeed so sharp and severe, that none could keep a Good Conscience without a share in them; which makes him say, Yea, and all that will live godly in Christ Iesus shall suffer Persecutions. Vers. 12. But this was not that which troubled him most; for there were two things which seem to have made a deep and sad Im­pression upon his Mind.

(1.) He observed a great Coldness and In­differency among some who pretended a mighty Zeal for the common Interest of their Religion before. Of this he gives a strange Instance in his own Case. At my first [Page 3] Answer, Ch. iv. 16▪ saith he, no man stood with me, but all men forsook me; I pray God it be not laid to their Charge. They might think it Prudence and Caution at such a dangerous time, but the Apostle certainly thought it a fault, or else he would never have pray'd that it might not be laid to their Charge. Something might be said in Excuse of those who were so near danger; but what can be said for the general Coldness of those at a Distance? Ch. i. 15. This thou knowest, that all they which are in Asia be turned away from me. A sad Consideration to Timo­thy, who was entrusted by him with the par­ticular Care of those in Asia! For, what Com­fort could he hope for among them, who were turned away from S. Paul? Such a De­fection as this must needs bring great disho­nour to Religion, as well as dissatisfaction to him.

(2.) He observed a busie sort of Seducers, who were crept in among them; who were crafty, restless and designing Men; such as could not compass their own ends without taking upon them a pretence of Zeal for Re­ligion. They were Men of as ill Tempers as we can well imagine Men to be; Ch. iij. 1, 2, 3, 4. They were lovers of themselves, covetous, boasters, proud, &c. But he concludes their Character [Page 4] with what one would have least expected from such a sort of Men, Vers. 5. that they had a Form of Godliness. They were such painted Sepulchres that made a more than ordinary Shew and Appearance, but within there was nothing but Rottenness and Corruption. Men who pre­tended to Religion without Vertue; and ho­ped to be accounted Godly without any real Goodness. They made a great Shew of Zeal about some things, and were industrious in gaining Proselytes; for which end they crept into Houses, &c. but whatever they pretended, their own Interest lay at bottom; Suppo­sing that gain is Godliness; 1 Tim. vj. 5. and they were so far from any hopes of Amendment, that S. Paul gives that dreadfull character of them, that they waxed worse and worse, 2 Tim. iij. 13. deceiving and being deceived.

And what now should Timothy do under such a Complication of ill Circumstances? Should he onely stand still and see which way things would go? Or should he give way to Despondency and sink under the Burthen of his Fears? No, S. Paul, although at a Di­stance, and a Prisoner, yet thinks fit to Rouse, to Animate, to Incourage him; and not onely to put him in Mind of the Gift of God which was in him; 2 Tim. i. 6. but of that Spirit and [Page 5] Temper, which true Christianity possesses mens minds with.

For God hath not given us the Spirit of Fear, but of Power, of Love and of a Sound Mind.

Which words may be considered Two ways:

I. With Respect to Difficulties and Troubles in the World; and so it is not a Spirit of Fear, but of Power. Some render it Spiritum Timiditatis, a timerous, pusillanimous Spirit; which is apt to be dejected with Fears, so as not to have Courage and Resolution enough to do ones Duty for fear of Danger; and a Spirit of Power is that which supports and bears up the Mind under a Prospect of Diffi­culties, so as not to be hinder'd thereby from that Duty which lies upon us.

II. With Respect to the Humours and Passions of Men; and so it is a Spirit of Love and of a Sound Mind: Not a peevish, froward, exasperating, provoking Spirit, but a Spirit of Love; Not a turbulent, seditious, unruly Spirit, but of a Sound Mind.

I. With Respect to Difficulties and Trou­bles. Which may be understood Two ways:

[Page 6] 1. As it may relate to such as S. Paul and Timothy; We have not received, i. e. we that have an Apostolical Spirit given to us.

2. As it may relate to all Christians; We that own Christ sincerely and truely have not received, &c.

(1.) I shall consider the Words with Re­spect to the Apostolical Spirit; because this day we commemorate one of them, (S. Mat­thew.)

Those who had the Apostolical Office com­mitted to them, (whether Primarily by Christ himself, or Secondarily by the Apostles, as Ti­mothy and Titus and others) had great need of this Apostolical Spirit. For, really, the Dif­ficulties were so great, which they were to go through, that no ordinary Measures of Cou­rage and Resolution would serve them. When men fight with Enemies in the open Field, there is a Multitude combined together; a­mong whom there is abundance of Noise and Heat and Examples; and the Hopes of Present Victory, and the Shame and Danger of run­ning away; which animate Persons in a Day of Battel: but it is another kind of Cou­rage which is required to make men bear up against the Malice and Subtilty of the Devil and of Wicked Men; for here the Combina­tion [Page 7] is to all appearance much stronger on the Worse side; and if we are to Judge of Success by Numbers, those who promote Vertue and Goodness could never bear up against their Adversaries; who were sure to carry it by the Poll.

There were among the Heathens some few Great Men, who endeavour'd to Reform the Vices of Mankind: but, alas! what poor Suc­cess had they in their Attempts this way? Al­though they wanted neither Wit, nor Learn­ing, nor Address to carry on this Noble De­sign; such as Socrates at Athens and Epictetus at Rome, and some others, who lived agreeably to their Doctrine; yet how little Effect had both their Precepts and Example on the rest of the People either at Athens or Rome? So­crates declared a mighty Resolution rather to die than to say or do any thing unbecoming the Station God placed him in; and upon the Pro­secution of two malicious Men, the prevail­ing Party were resolved to try the Experi­ment, and took him at his Word. After which, his Disciples durst not deal so plainly and openly as he had done; and the Artifice they were put to, lost the force of the best Part of their Philosophy; which they so mixed with Numbers and Figures and Abstracted [Page 8] Speculations, that it became a Mystery, instead of a plain Design to Reform the Manners of Men. The best and wisest of them seem to have taken more pains to Satisfie themselves, than to have Instructed others; or if they did, they were some few chosen Disciples, whom they initiated with as much Care, as they were wont to do in their Solemn Myste­ries.

But the Apostles undertook to Reform the World, as to two things, which Mankind are the hardest brought off from, and those are Idolatry and Vice. And they went plainly and roundly to Work, which men can the least bear; as we see by the Persecutions they un­derwent almost in every Place assoon as their Design was understood. There was a gene­ral Clamour against them as the Disturbers of Mankind, Act. xvij. 6. as those who turned the World upside down; which in some Sense was true, but not as they meant it with Respect to Order and Government. But when Men have no mind to be Reformed, they must have some Terms of Reproach to fasten upon those who go a­bout to do it. It being Natural for them to put Pictures of Devils on those, whom they have a Mind to Execute. And when they undeavour'd to Convince them of their Immo­ralities, [Page 9] they were very Impatient; of which we have a clear Instance in S. Paul's Preaching to Felix concerning Righteousness and Temperance and Iudgment to come: Act. xxiv. 25. which were excellent Subjects, but they went too near him; he was too much concerned, to be willing to hear any more of them. The Discourse of S. Paul had too much Force in it for him to bear it any longer; for it caused such a dis­order in his Mind as affected his Body, for, Felix trembled: And then he thought it best to dismiss him to a more convenient Season, which never came, that we reade of. Which shews, how much more willing men are to continue in their Faults, than to hear them reproved in order to Amendment. Gal. iv. 16▪ Am I there­fore become your Enemy, saith S. Paul, because I tell you the Truth? No doubt of it: For, no Truths can be so uneasie and provoking as those which gaul the Consciences of men.

The false Teachers whom S. Paul complains so much of, were sensible of the Inconvenien­cies which follow'd Plain Truth; and there­fore, to avoid Persecution, they so mixed and adulterated the Doctrine of the true Apostles, that it lost its main Force and Efficacy. And although by their shifts and compliances with Iews and Gentiles, they escaped the hard Usage [Page 10] which others underwent; yet the Effect of it was, that their Doctrine took no deep rooting in the World: For, in Origen's time, a very inconsiderable Number of their Disciples were left. But though the plain Simplicity of the Go­spel met with Persecutions on all hands; yet by the undaunted Courage of the Preachers of it, the more it was opposed, the more it prevail­ed; and at last triumphed over its greatest Persecutors.

(2.) These Words may be understood with Respect to all Christians; and so they shew what the Temper and Spirit of Christianity is, where it hath its due and proper Effect upon mens Minds.

The Moralists speak much of an excellent Vertue, which they call Magnanimity: which implies such a Greatness of Mind, that it car­ries a man on in doing what becomes him, without being discouraged by the Fears of what may befall him in it.

And this our Saviour doth suppose to be so attainable by all his Disciples, that he requires it from them. Matth. x. 28. Fear not them which can kill the Body, but are not able to kill the Soul; or Be not afraid of them that kill the Body, Luke xij. 5. and af­ter that have no more that they can do. i. e. Go­vern your Fears by the Consideration of ano­ther [Page 11] World and not of this. But is this possi­ble, to be rid of our Fears as to this World? It may be some Heroical minds may attain to this; or those on whom God bestows the ex­traordinary Gifts of his Spirit: but can any by the common Measures and Assistances of Grace reach to it? Fear is a Natural and Vio­lent Passion; which is not easily dissembled, much less cured; and the weaker any are, as to mind or body, the more they are sub­ject to the Power of it. There are some Constitutions by Reason of their dark and confused and melancholy Apprehensions of things, can never get out of the Labyrinth of their own Fears. And where Suspicions and Jealousies find an easie entertainment, it is not possible to cure such Persons Fears; for they are afraid of all possible things. Such I must exclude as labouring under a Disease of Ima­gination; as we do those who are under a Feaver; And for whose Vnreasonable Fears I know no better Cure than there is of Madness, which is to bring the Persons to the Use of Rea­son as well as we can; and if Reason doth not cure them, nothing else will.

But let us suppose the Fears Reasonable, i. e. such as considering the State of the World a Prudent man may justly apprehend; is it not [Page 12] possible to master these Fears? Not to Cure our Apprehension when it is Reasonable, but to take Care, that it do not torment and dis­quiet our Minds; but especially that it do not hinder us from doing our Duty.

And this is that Spirit of Christian Magnani­mity which I design to speak of; and to make the matter as clear as I can; I shall,

(1.) Enquire into those things which the Nature of Magnanimity requires in general.

(2.) Shew the particular Measures of it ac­cording to Christianity.

(3.) Consider the Possibility of attaining it, and the Means in order to it.

(1.) As to Magnanimity in general; It is not so much any one Vertue, as a Result from several put together; and especially these,

(1.) Integrity of Mind: Which implies these things.

1. A Freedom from any mean and sinister Ends in what we do. [...]. Arist. de Virt. & Vitiis. Aristotle, who considered the Nature of Moral Vertues, as well as any man, saith, there can be no Mag­nanimity without Simplicity and Truth. Ita (que) Viros fortes, mag­nanimos, eosdém (que) bonos & simplices, veritatis a­micos, minimé (que) fallaces esse volumus. Off. l. 1. And Cicero saith, Men of Courage and Magnanimity, are men of Simplicity and Truth, and not gi­ven [Page 13] to Tricks. It is the Sense of its own Weak­ness which disposes any Living Creature to Craft and Cunning: The Lion knows his own strength and despises it; the Fox is sensible he hath not strength enough for his own Security, and therefore tries all other ways to compass his End. A Spirit of Magnanimity is above all little Arts and Shifts, which tend onely to some mean and pitifull end, not worthy to be regarded. Men of Artifice and Design may think it Weakness and Folly; but it is really a Greatness of Mind which makes a Good and Wise Man despise such things as unbecoming that true Greatness which lies in a Generous Integrity: which cunning men can no more reach to, even when they affect it, than an Actor upon a Stage can the true Greatness of a Prince.

2. Sincere and unaffected Goodness. Which is that, Nicom. l. 4. c. 3. which Aristotle calls [...], and makes absolutely necessary to Mag­nanimity. The first thing in the Character of a Good Man among the Moralists is, that he be inwardly so; not taking upon him the Appearance and Shew of Vertue for the sake of others; but forming his Mind and Temper according to the Principles and Rules of it. And when he hath done this, the whole [Page 14] Course of his Actions will be agreeable there­to: he will not onely be just and temperate, but kind and obliging, ready to do Good to all, according to his Circumstances; and be­having himself under all, as becomes a Good Man.

(2.) There must not onely be Integrity, but Courage and Resolution; without which, in dif­ficult times, it is impossible to maintain Inte­grity. I do not by this mean any sudden and violent Heats, which rather shew the Greatness of the Passions than of the Mind; but a calm and sedate Courage, which exceeds the other, as a man of true Valour doth one that is rash and fool-hardy. The latter may do bolder things than the other; but none of the Mo­ralists allow it to be true Fortitude; for that must be guided by Reason and Discretion. The bold and daring man never considers what he doth; but he is carried on by a sudden and violent Impetus, or such an agitation of Spirits, that suffer him not to Think; but on he goes, and if he meets with Success, it is more owing to his Passion and Heat, than to his Wis­dom or Courage. Violent and furious Heats (although under a pretence of Zeal for Reli­gion) are like the furious Onsets of undisci­plined Souldiers, which do more Mischief by [Page 15] their want of Order, than they do Good by unseasonable Courage. True Courage must be a Regular thing; it must have not onely a Good End, but a wise choice of Means; and then the Courage lies in the vigorous Pursuit of it: not being disheartned by diffi­culties, nor giving over through despondency or disappointments.

(3.) There must be an Indifferency of Mind, as to the Event of doing our Duty. Not a per­fect Indifferency, which human Nature is hard­ly capable of; but such as keeps a mans mind firm and constant so as not to be moved from the Dictates of a well-satisfied Conscience by the Motives of this World. It was a remark­able saying of Socrates, which Antoninus takes notice of, Antonin. l. 7. §. 44. That man, saith he, is of no value, who regards any thing so much as doing his Du­ty. It is not whether a man lives or dies, but whether what he doth be just or unjust, whether it becomes a Good man to do it, or not, which he is to look after.

If thou canst not find any thing in Life, l. 3. §. 3. saith that excellent Emperor himself, better than Iu­stice and Truth, a sound Mind ( [...] the word here used) and a discreet Courage; then make this thy great business and apply thy self to it with all thy heart. Let neither popular Applause, nor Power, [Page 16] nor Riches, nor Sensual Pleasure draw thee off front it. Choose that which is best and pursue it, [...] with simplicity of mind and the free Inclination of thy will.

But the Roman Orator goes beyond them, when he saith, Off. l. 1. that Nothing argues so mean and narrow a mind, as the Love of Riches; nothing savours more of a great Mind, than to contemn them; and if Men enjoy them to bestow them in Beneficence and Liberality. And again,

To value Iustice and Honesty and Kindness and Liberality above Pleasure and Riches and Life it self, and the Common Good above ones private Interest, argues a truely Great Mind, and is most agreeable to human Nature.

These things I have mention'd, not onely to clear the Nature of Magnanimity; but to shew what generous Notions these Heathens had concerning the Practise of Vertue and In­tegrity, even when it was accompanied with Losses and Hardships for the sake of it; and what a mean Esteem they had in Comparison of that great Idol, which the World still wor­ships, i. e. Riches.

(2.) I now come to shew the true Measures of Magnanimity according to the Christian Doctrine. And that consists in two things:

[Page 17] 1. In studying to Please God above all things.

2. In choosing rather to Suffer than to Displease him.

1. In studying to Please God above all things. Mor. l. 4. c. 3. Aristotle hath observed that Magna­nimity hath a particular Respect to Honour: the Question then is, whether it relates to what gets Esteem and Honour among Men; or, to that Honour which comes from God. It's true, the Heathen Moralists knew very little of this; l. 10. although Aristotle once mentions the Kindness which God hath for Persons of the most excellent and vertuous Minds, as being nearest of Kindred to the Gods. But this was not settled as a Principle among them; but it is the Foundation of all true Religion with us, that our main Care ought to be to Please God, and to value other things as they are most plea­sing to him. The most Refined Atheists of this Age confess, that the Doctrine of the Pro­phets and Apostles is very Pious and Vertuous; although they look on them as deceived in their Imaginations. We take what they grant, viz. that the Morals of Christianity are very Good; but we say, that it is a heightning and improving of Moral Vertues to make them Divine Graces; and not to practise them meer­ly [Page 18] as agreeable to Reason, but as Pleasing to God. Those who allow a God, who is wise and Powerfull, do confess, that no Sacrifices are so pleasing to him, as a Pious, devout and vertuous Mind: but then they were to seek, as to the Measures of Piety and Vertue. But that is the Infinite Advantage by the Scriptures, which we enjoy, that by them we know what is most pleasing to God. He hath shewed thee, O Man, Mic. vj. 8. what is Good, and what hath the Lord required of thee; but to do justly, and to love Mer­cy, and to walk humbly with thy God. When God sheweth us our Duty, we have no longer any ground to dispute it; especially, when it is so agreeable to the Divine Nature, and our own. What can we do better with Respect to Mankind, than to do justly and to love Mercy? What can become us more with Respect to God, than to walk humbly with our God? To walk with God, is to have a constant Regard to him in the Course of our Lives; thus Enoch walked with God, and Noah and Abraham: and to walk humbly with him, is to maintain a due Sense of our Distance from him and our De­pendence upon him. And this Humility of Mind doth not take off from true Magnani­mity; for, it is the Magnanimity of Christians that I am speaking of. The Magnanimity of [Page 19] Philosophers carried them beyond the due bounds of their Dependence upon God; for they presumed upon their own Sufficiency, both as to the support of their Minds under Diffi­culties and the making themselves happy. In both which they were lamentably mistaken. But the Humility of Christians in depending upon God for Assistance and Happiness is so far from being inconsistent with Magnanimity, that it is not to be had without it. Phil. iv. 13. For, saith S. Paul, I can do all things. Can any thing be said greater than that? But how? Through Christ which strengtheneth me. And this Depen­dence upon God for his Grace is no more in­consistent with Magnanimity, than a Favou­rites Greatness is with his Duty and Service to his Prince. The Christians Magnanimity lies in having but one to please; but such a one, as is the Greatest, the Wisest, the Happiest Be­ing in the World.

2. But if he cannot Please God and the World together, then this Magnanimity car­ries him rather to choose suffering under the World's Displeasure, than to displease God. This seems a hard choice; but there would be no Magnanimity without Difficulty. It may please God, that our Duty and Interest may lye together, and then it is Folly and Humour [Page 20] to choose to suffer when we need not. Where there is true Magnanimity in Suffering, there is an impartial and prudent weighing and bal­lancing all Circumstances together, before there can be a just Resolution of Suffering. And a mans Courage in suffering depends very much upon the Motives induced him to it; which every Mans Conscience must judge of.

But there are two sorts of Sufferings Mag­nanimity may shew it self in:

(1.) The Necessary and unavoidable Acci­dents and Calamities of Life.

(2.) The Voluntary preferring a suffering Condition rather than sinning against God.

(1.) As to the Common Accidents of Life. It is observed by the Moralists, Aristot. Mor. l. 3. c. 12. Aug. 83. q. 36. that it is a har­der thing to bear things that are troublesome, than to abstain from things that are pleasant: the Sense of Pain and Suffering being much more uneasie, than the forbearing what is delight­full; which is onely crossing a Natural Incli­nation. And though many Persons choose ra­ther to yield to their vicious Inclinations than to avoid the Pains and Diseases which follow them; yet that is because they look on them as uncertain and at a Distance, and hope they may escape them.

But when it is certain and present, human [Page 21] Nature is very tender and sensible of Pain and shrinks from it; and requires inward Courage to support it self under it. It is observed by the Roman Orator, that a peculiar kind of Courage is necessary for suffering Pains and Diseases; for many that have been brave men in the Field, yet could not virilitèr aegrotare, behave themselves like Men when they came to be sick. The Truth is, all Mankind abhor suffering so much, that one of the great In­ducements to the study of Morality of old, was to find out some Antidotes against the Com­mon Accidents of Life.

For they soon found there were some Suf­ferings incident to human Nature, which all the Art and Skill of the Wisest Men could ne­ver prevent. Our Bodies are continually sub­ject to Pains, to Diseases, to Corruption and Dissolution. Our Estates to Violence, Fraud and Misfortune. Our Houses and Cities to Flames, to Earthquakes, to Inundations. Our Friends and Relations are all liable to the same Calamities with our Selves, and that makes our Trouble the greater.

What now should Wise Men do? Can they hope to stem the Tide, and to turn back the Stream? No, that is too violent for them. Can they raise any Banks or Sea-Walls against them [Page 22] to keep them out? All such are vain and fruitless. What then? Shall they strip them­selves of all the Comforts of Life, that they may leave nothing to Misfortune? So some did, to no great purpose, unless they could shake off their Passions too. But this doth not look like Magnanimity, but Cowardize; not overcoming an Enemy, but running away from him. By the same Method, they must go na­ked to avoid Robbery; and live on the Tops of Mountains to escape a Deluge.

But some thought these things look'd most terrible at a Distance; whereas if they consi­der'd how common they were, they would learn to bear them better. But Carneades said well, Malevoli animi Solatium est turba misero­rum; it is a kind of ill-natur'd Comfort which one draws from the commoness of Calamities. And after all, it is no real Satisfaction to a mans mind, to think that so many suffer as he doth; it is like the unnatural Pleasure of Re­venge, which one man takes in anothers Pain.

There is one thing it serves well for, and that is to shew the Folly of great Impatience under such things which the rest of Mankind bear. Thus Iulian in his Epistle to Amerius relates a Story of Democritus his dealing with Darius upon the loss of his beloved Wife. Epist. 37. After [Page 23] several ineffectual Ways of comforting him; at last he asked him, whether bringing her to Life would not put an End to his Grief? No doubt of it. But how should this be done? Let me alone for that, said the Philosopher, if you will provide me all the things I shall desire in order to it. After great Care taken in providing many things for him, Darius asked him if he had all he wanted? No, said he; there is one thing more I must have, and you are the most likely Person to furnish me with it. In short, you must get me three Names to be put upon her Monument of such Persons who have gone to their Graves without Sorrow or Trouble; and You, said he, have very large and populous Dominions, and no doubt if such a thing be to be had, you can procure it. Darius was struck with this, and after some consideration said, he doubted he could not. Why then, said the Philosopher smiling, Are not You ashamed to be guilty of so much Folly as to be so exceedingly cast down under such a Calamity, as though you were the onely Per­son in the World that underwent it? This was agreeable enough to his Humour in Exposing the Folly of Mankind; which was a Subject large enough for his whole Life; but he was too pleasant upon it.

[Page 24] I do not deny but the Moralists did find out some very Usefull Considerations to bear men up under the Common Accidents of Life; but those of greatest Moment, were such as are much improved by Christianity; viz. the Wis­dom of Providence, the Usefulness of Trials, the Benefit of Patience, and the Expectation of a better State.

(2.) As to Voluntary and chosen Suffer­ings. We have in Scripture several extraor­dinary Instances of this kind of Magnanimity; such was Abraham's leaving his Kindred and Country and going he knew not whither on God's Command, and his readiness to Sacri­fice his Son; which argued an entire Sacrifice of himself to the Will of God. Such was Mo­ses his Choosing rather to suffer Affliction with the People of God than to enjoy the Pleasures of Pha­raoh's Court. Such was the Son of God's choosing to suffer for our sakes, with admira­ble Resignation to the Divine Will; and pray­ing for his Persecutors under the greatest Ago­nies on the Cross. Such was the Apostles Re­solution and Courage, when they rejoyced to be accounted worthy to suffer for the sake of Christ; when they were more than Conquerors in the midst of Persecutions. And truely the Mag­nanimity of Suffering rather than Sinning, was [Page 25] never so much shewn to the World as in the Case of the Primitive Christians. There were some few Heroick Instances of Suffering for Truth among the Heathens; but they were no more to be compared with the Numerous Examples of the Primitive Church than the Miracles of the Vestal Virgins were with those of the Apostles.

It could not but amaze the common sort of Spectators of Rome, who were wont to see the Gladiators, (who were either hired or con­demned to that Cruel Entertainment of others with their blood) to behold a sort of Grave and Serious Persons expose themselves to so much Torment and Cruelty, when so small a matter as burning a little Incense would set them free. This was a New Spectacle to the World, and it could not but put them upon thinking what strange sort of Philosophy this was, which inspired ordinary Persons with such a Magnanimity in suffering. They had never found those who pretended to Philosophy a­mong them very fond of Suffering for the Doctrine they taught. They rather liked the Example of Aristotle than Socrates; who when the People of Athens were enraged against him, withdrew to Chalcis; and when he was up­braided with it, made a witty Excuse, that he [Page 26] had no mind the City of Athens should sin twice against Philosophy. Whereas the Christians were so forward to suffer for their Doctrine, that it was imputed as a Fault to them; and it ap­pears by Tertullian that some out-went the bounds of Christianity in offering themselves too freely to it. Tertull. ad Scap. This made such as Antoninus and others impute all their Sufferings to an in­vincible Obstinacy and a sort of Madness which possessed them: Antonin. l. 11. §. 3. which had been easily confu­ted, Arrian. l. 4. c. 7. if they would have had the Patience to have examin'd the Reasons and Grounds of their Religion, as they did the peculiar Doc­trines of the several Sects of Philosophers. But this is not all which Christian Magnanimity doth imply; for it is not onely a Spirit of Power, but of Love and of a Sound Mind. And so it hath

II. A Respect to the Humours and Passions of Men. And truely, there is such a Variety and Uncertainty in them; so much Folly and Mistake; so much Prejudice and Peevishness in some; so much Wilfulness and Stiffness in others; so little Regard to the true Interests of Religion and Vertue, under all the preten­ces to it; that those who sincerely desire to promote them had need of Magnanimity to [Page 27] bear them up against such Humours and Di­stempers of Mens Minds. Aristotle hath well observed that Magnanimity doth go beyond the Consideration of Dangers. Mor. l. 4. c. 3. It makes a man more ready to do Kindnesses than to receive them; and to forget Injuries. I add, and to forgive them; for else, it is rather want of Memory, than Magnanimity. It is well he adds one thing, viz. that he that hath Magnanimity is [...], Contented within himself; so he had need to be; for he will find very little Satis­faction abroad, especially in an Age when Sin­cerity is almost lost: when men have used themselves to so much Hypocrisie and Dissi­mulation with God and Man, that they can zealously pretend to Love what they would be glad to Ruine, and cry up Peace and Unity onely to get an Opportunity to destroy them. But still true Magnanimity keeps a Mans own mind at Ease, and makes him to govern himself, as the same Philosopher observes, with due Tem­per and Moderation in all things. Such a one is not onely Easie to himself, but to all others, as far as is consistent with his Duty. For a Mind truely Great, hath nothing of Bitterness, or Sowreness; Peevishness, or Ill Will to the rest of Mankind. All Malice and Cruelty ar­gue a Mean and Base Spirit. The more noble [Page 28] and generous any Tempers are, the more ten­der and compassionate they are, the more ready to oblige, the more easie to forgive, the more willing to be Reconciled.

But to be more particular, there are two things implied in this Spirit of Love and of a Sound Mind.

(1.) The making all Reasonable Allowan­ces for the Infirmities of others. It makes men to consider the Prejudices of Education; the Variety and Weakness of most mens Judg­ments; the Power of Perswasion; the Bias of Parties; and the Shame and Reproach which Persons undergo that break off from them, after they have been once ensnared by them. On these Accounts it makes them rather Pity than Triumph over the Follies of Mankind. There are two things which a Great Mind doth most abhor in Religion, and are most directly contrary to a Spirit of Love and a Sound Mind; and these are Hypocrisie and Cru­elty; which make men false to God, and Ene­mies to Mankind. These two often go to­gether; and although they are masked under a pretence of Religion, yet there are no two things more opposite to the true Spirit and Design of it. S. Iohn concludes that man to have no true Love to God who doth not love [Page 29] his Brother. 1 Joh. iv 20. He that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? And we may argue the other way; If a man doth not Love God, how can he love his Brother? When the Love of God is the best Foundation for Charity and Kind­ness to our Brethren; who were at first made after the Image of God, and have it again re­newed in them by the Power of Divine Grace in Righteousness and true Holiness. Eph. iv. 24. And even where that doth not appear, yet there is a Ten­derness and Compassion due to Mankind, as far as is consistent with the Order and Govern­ment of the World.

(2.) The Spirit of Love and of a Sound Mind, consists in laying aside private Animosities and Heats for a Publick and General Good. That is a thing too great and too sacred, to be ex­posed and ridiculed, as though it were onely a Popular pretence for Faction and Sedition. Whereas Nothing is more directly opposite to it; for therefore it is called Faction and Sedition, because it is against it. If it hath been abused by men of ill Minds, so have the best things in the World; but they do not lose their Nature and Excellency by it. If there be not such a thing as a Common Good, whence comes any Mans Obligation to pre­serve [Page 30] Order and Government, and to seek the Safety and Welfare of his Country, although it may be to the hazard of his own Life? If there be such a thing, it deserves our Regard in the first Place, and we ought to lay aside all Pre­judices, and mutual Animosities and the Inte­rests of particular Parties, and heartily to pro­mote that which is our true Common Interest, as we are English Men and Protestants of the Church of England; which is a great and con­siderable Part of the Christian Church, and the Chief of the Reformation. It is hard for any not to see that the whole Protestant In­terest lies at Stake; and that the Preservation of it depends very much on our Conduct and Union at this time.

But if we find any to be humoursome and peevish, any to struggle more for the Interest of a Party to make it uppermost, than for our Common Good, although it be a very sad Consideration and bodes very ill to us all; yet we have that poor Comfort left us, that men were as ill disposed even in the Apostles times. Phil. ij. 21. For, saith S. Paul, (at a time when one would have thought they should have been much better inclined) All men seek their own, not the things which are Iesus Christs. I hope it cannot be said of all now; but I fear [Page 31] it is so true of too many, that it is one of the worst Symptoms of the present State of our Af­fairs. And that which makes it more deplo­rable is, that some Men have entertained such Suspicion and Jealousie of each other, that he that goes about to Reconcile them, instead of making them Friends, is look'd on as a com­mon Enemy. I am afraid there is not Since­rity and Integrity enough left to be a Foun­dation for uniting several Parties among us; at least there wants an Opinion of it. And as long as there are such Mistrusts and Jealou­sies, the greatest Integrity is so far useless.

Some learned and good Men have been of late apt to perswade themselves and others, that the Glorious and Happy times of the Church are coming on; I could be glad to be of their opinion; for it is a comfortable thing to a man who travels in an ill Road and with bad Company, whom he is perpe­tually afraid of, to see at a distance a pleasant and safe Country, where he shall be rid of his Fears and Dangers. But I confess, I cannot much please my self with such thoughts, till I see the Tempers of Mens minds begin to change towards one another. If I could once see the Spirit of Love and a sound time prevail among us; If men would be contented to [Page 32] Sacrifice their Humours and Piques to the Publick Interest; in short, if there were any hopes Men would be Wise and Good, there were then a great Foundation for hope, that all things would be settled among us, so as to continue for succeeding Generations.

But if Men will persist in their own Wilfull Humours; If they had rather all should perish, than they not compass their own Ends; we need no foreign Enemies to come in upon us, we shall soon come to that height of Animo­sity, Gal. v. 15. as to bite and devour one another; and then it is an easie Inference, that we shall be consu­med one of another. I am far from thinking our Case desperate; for I hope Men have not lost all their Sense and Zeal for our Common Interest; but if Mens Heats and Passions in­crease and grow fiercer, a Man needs not pre­tend to Prophecy to foretell what the dread­full Consequence will be.

The true Spirit of Religion seems to be bu­ried in Mens warm Contentions about it; and some have pretended to a sort of Zeal without Conscience, to Religion without Faith, and to Scruples without common Honesty.

If ever God designs to doe us Good, there must be a great Alteration in Mens Tempers and Manners. We must have more Sincerity [Page 33] and Integrity among us; the want of which hath caused such a general Mistrust of one a­nother; that if Faith were to save the Nation, I am afraid there is hardly enough left in it. And it looks like one of the Symptoms of the Day of Judgment upon us: For, If the Son of Man should come, he would hardly find Faith up­on Earth.

But instead of discoursing of Magnanimity, I am sensible I have run into the Object and Reason of our Fears. But therefore to con­clude all, I shall speak briefly to the last Par­ticular, which was,

(3.) To consider what Arguments and Means there are to support us against our Fears; or to attain to that Christian Magnani­mity I have been discoursing of. And there are two great Arguments which Christianity doth particularly recommend to us.

1. Let things go as ill as we can fear in this World; if we are sincere Christians, there is a far better State to come; to which we shall be admitted when we are once out of this troublesome and sinfull World. There will be no Hurries and Confusions, no Jea­lousies and Suspicions, no Piques and Animosi­ties. The highest Regions of the Air are the most calm and serene; all the Clouds and [Page 34] Storms and blustering Winds are below and arise from the Atmosphere. If our Minds were more loose from the World we should be more at quiet: For, at the bottom, the Con­siderations of this World make Men so trou­blesome in it. It is Honour or Power or Riches which make them so unquiet, and endeavou­ring to supplant and undermine one another. If Men could learn to be content with that which they pretend was all they so long and so impatiently desired, there might be some hopes of seeing something like Peace and Uni­ty among us: but if Liberty be thought to signifie nothing without Power, it is Reasona­ble to suppose that Power will signifie no­thing, unless it be all in their own Hands. And what can they imagine the rest of the Nation will do? Will they suffer an established Church, and such a one as ours is (which I think an Apostolical Church, as to Doctrine, Worship and Government, if there be any now in the World) to be run down with the violent Heats of some men, and look on as wholly unconcerned? They are extremely mistaken in the Temper of the Nation who think so. But if men will not be quiet, when they have all they preten­ded to desire, what can we expect but fur­ther Animosities will Discourage our Friends, [Page 35] Animate our common Enemies, and Expose us all to Confusion, if not to Ruine. If Men loved this World less and another better, they would be more quiet here, and be more carefull to prepare for that better State. If our Conversation were in Heaven, as it ought to be, with what Contempt should we look down up­on the busie Designs, the restless Cares, the vain Hopes and the perplexing Fears of the greatest part of Mankind? Then we should have more Peace and Tranquillity in our minds while we live, and greater Satisfaction when we come to die. For Integrity and In­nocency will keep us most from giving distur­bance to others, and from finding any in our own Breasts. Pro. i. 23. Whoso hearkeneth unto Wisdom, shall dwell safely and shall be quiet from the Fear of Evil.

2. We are assured that we are under the Constant Care of Divine Providence. The Tranquillity of our minds in this World de­pends very much upon the Esteem we have of Providence and the Trust we repose in God. What makes Children pass their time without solicitous thoughts about themselves, but the Confidence they have in the Wisdom and Care of their Parents? What makes Passengers lie down at rest in a Ship at Sea, but because they [Page 36] trust to the Conduct of their Pilot? We can­not alter the Methods of Providence by all our Solicitude; God will govern the World by his own Measures and not by ours. The Govern­ment is his▪ the duty of Submission is ours. Let us not then be peevish and quarrelsome at what he doth; but make the best Use of any extra­ordinary Instance of his Providence which seems to be intended for our Good, unless we turn it another Way.

But it is not enough to be meerly Conten­ted with Providence; but we ought to be ac­tive and usefull in our own Places to promote the common Interest; and not to Repine and Murmure at what is Necessary for the Support of it. Let us not torment our Selves with fears of what may and what may not happen; but let us commit our Selves to God in well-doing as to our Creator and Preserver.