I Will first give some account of the Words, and then proceed to that which I intend to make the Argument of my further Discourse.

The Particle [...], which we here render then, and in other Places therefore, seems to [Page 2] refer us to what went before, and shews that the Text has some Connexion with, or Re­lation to it. It seems to be a Repetition, and summary Comprehension, and it may be a farther Enforcement of the foregoing Ex­hortations.

See then, or therefore, how ye walk circum­spectly, i. e. accurately, or exactly [ [...].]

This exact Walking is here partly ex­plained, and partly commended by the fol­lowing Expressions [Not as Fools; but as Wise,] i. e. Not as the Gentiles, but as those who are enlightned by the heavenly Wis­dom of our Saviour; not as Infidels, but as Christians.

The other Expression, which I take to be a particular under, or a means of this gene­ral walking exactly, is redeeming the Time, i. e. Season or Opportunity, which is time of acting, the best of time.

This is the literal rendring of the Original Words; but probably it does not altogether reach the Sence of that form of Speech in the Greek, and other Languages.

In Dars. Chap. 6. Vers. 8. Nebuchadnezzar blaming the Caldeans, that they did not tell him his Dream, which he had forgot, as well as the Interpretation, which, they said, was not to be expected from any Man, but only the Gods that dwell not in Flesh: He would not admit of the Excuse, but tells them, I know that ye gain time, [...]. Which is para­phrased by Grotius, moras quaritis, Ye delay; [Page 3] agreeably to that Expression in the following. Verse, [...], Till the Time be gone, or pass away, i. e. you by Delays hope to get advantage, and conctive some­thing to impose upon me, and to save your selves from the Punishment, which I have decreed, shall be inflicted on you. In which reply he refers to the Delay, whereby they hoped to save themselves from Danger.

This seems to be the Sense of this form of Speech in Da [...]ul. Let us also consider it in almost a parallel place to my Text▪ Col. 4. 5. Walk in Wisdom towards these that [...], redeeming the time, i. [...]. as I conceive, by all lawful and prudent mean avoiding those Evils, and decli [...]ing those Dangers, with which the Times threaten you.

And in my Text, the reason which fol­lows, shews that this is much of the Sense of these Words here: Redeeming the time, because the days are Evil, i. e. taking all wise and honest Courses, whereby ye may escape the many Dangers of which your days are full.

Nazi [...]nzen says of Juli [...]n, [...], where his buying or re­deeming of time is explained by his cunning­ly concealing his ill-Disposition under the disguise of Gentleness.

Thus then; He that by care and contri­vance so accommodates himself to the Times, so manages himself that he may es­cape the danger and avoid the evils of the Times; and not only so, but serves himself of them, and turns them to [...] advantage; [Page 4] He is said to buy or redeem the Time in the largest import of that Phrase.

According to this, It is a form of Words: that may signify either good or bad, as the matter is which is joyned with it. He that basely and cowardly declines dangers which he is obliged to encounters Or, He who dex­terously strikes in with the Times, to do any ill things, or to neglect his Duty, may be said [...] or [...], as was said of Julian the Apostate. When a Man does unhandsomly comply with the Times, and dishonestly catch at, and lay hold of every advantage to save himself, tho it be to the betcaying of his Countrey, or the renouncing of his Religion, he may be said to redeem the time.

But the Apostle does not use the Phrase in this Sense. [...] for by it he intends no more than that in all prudent and honest ways, they should decline all the Inconveniences, and shun the Dangers of which those Times were so full; whereby they should be hin­dred, or taken off from doing the good which they ought: And that they should use all honest Care, and prudent Circumspecti­on, in closing with those fit seasons they might meet with, of doing that which by their Religion they were obliged unto.

The following Reason which the Apostle uses, confirms this to be his Sense. For the Days are Evil. Evil, i. e. in the largest Notion of that Word, as it denotes Sin, as well as the Misery that is consequent upon it: difficult, perilous times. Therefore be [Page 5] wise and careful to avoid the Danger, to decline the Temptations, to shun the Dis­advantages, to lay hold on the few Oppor­tunities which such Evil Days afford.

To this he subjoins the last Clause, which contains the Direction to, and implies the necessary Cause of all that he had required before. And this is propounded in form of an Exhortation.

1. Negatively and Generally. Be not un­wise or Fools [ [...].]

2. More Particularly and Positively. But understanding what the Will of the Lord is. Understanding [ [...]] the Word sig­nifies an exact Knowledg, such as is got by comparing one thing with another.

For this Cause that ye may walk circum­spectly, declining the Disadvantages, and escaping the unnecessary dangers of the Evil Times in which we live, be not without un­derstanding; but endeavour after a very perfect Knowledg of what the Will of the Lord is.

Having given this account of the Words, I shall offer the Sense of them in this short plain Parephrase.

That ye may behave your selves as becomes Children of Light, and not be partakers with Insidels in the unfruitful Works of Dark­ness, &c. Be very accurate in your Lives, and in all your Actions, as becomes those that are endued with that divine Wisdom, that certain and excellent Knowledg which with our Saviour came down from Heaven, [Page 6] Live not like those who are uninstructed in, and u [...]cquainted with the excellent Religi­on of the Blesse [...] Jesus. And altho the Times in which you live be full of Evil, tho you meet with Temptations to Sin, and be en­vironed with danger of Suffering; tho you find many hindrances, and few helps to do well; yet be wise and dexterous in declining all needless fruitless Dangers, escaping the Evils, and closing with the Opportunities you shall have. And that you may be better assisted for, and in the doing all this, that you may be thus exact in your selves, and prudent in your Carriage in reference to the Times; inform your selves fully what the Will of God is, get as certain knowledg as you can of what ever God has commanded, or would have you do.

The Words contain many Propositions: But I shall only insist upon those for the mat­ter of my Discourse which seem to be most express, and to take in the main scope of the Text.

I shall reduce them to these three.

• I. All Christians ought to live exactly.
• II. They ought to make the best of bad Times when they fall into them.
• III. They ought to use their best endea­deavours to understand what the Will of the Lord is.

IN 1 Tim. 3. 16. the Apostle reckons these as two parts of the Great Mystery of Godliness, that the Gospel should be preached unto the Gentiles, and believed on in the World. And in the Verse before my Text, he calls it, Th [...] Mystery which i [...] [Page 176] other Ages was not made known to the Sons of Men, as it is now revealed unto his holy Apostles and Prophets by the Spirit. And in the 7th and 8th Verses he seems to glory, that he was made a Minister of this Dispensation; and ac­counts it a very signal Favour of God, that he should be employ'd in preaching the unsearchable Riches of Christ to the Gentiles; that is, his unconceivable Grace, that They should be brought into this State, that the Offer of so great Privileges should be made to Them.

And he tells us, that now This is done, the Angels understand by it the manifold Wis­dom of God, which hath appeared in all his various Dispensations and Providences to his Church. This, it seems, was a Secret to the Angels themselves.

But what is this of which so great things are spoken? This that is called a Mystery, that deserves so great a Name? For it inti­mates to us,

1. That it is a thing of great importance and moment, a matter of great conse­quence; as well as,

2. That it is secret and concealed. And indeed if it were not a matter of moment, the Obscurity and Secrecy of it would not make it of more account with wise Men, whatever it may do with the Ignorant▪ This was an Art the Heathens used, to b [...] get in the Worshippers of their Gods a Ve­neration of their Religion, by concealing some parts of it, and turning them into Mystery.

[Page 177] They in this imitated some Painters, who draw a Curtain which hath nothing behind it. But far be it from us to imagine any such Artisice used by the Author and Pub­lishers of the true Religion: No, their bu­siness hath been to reveal, not hide; not to obscure and vail, but to declare and uncover Truths. They have manifested them to us as much as the Matters themselves, and our Capacities would bear: and when they have done all, such is the greatness of some things in Religion, and such is the littleness of our Understanding; that there will yet and alway remain something that is beyond our reach, too big for us to comprehend, too glorious for our Minds to behold!

There are Mysteries to the highest Angels of Heaven, much more to us Mortals. Their knowledg is gradual, (That now, saith the Apostle in the tenth verse of this Chapter, unto the Principalities and Powers in heavinly Places, might be known by the Church the manifold Wisdom of God); and so may ours well be thought: It increases accord­ing to the further discoveries God makes to us; so that that is known in a following Age, which was not in the formet. Thus it was in this particular before us, That the Gentiles should be Fellow-heirs, and of the same Body, and Partakers of his Promise in Christ by the Gospel.

For the full understanding of which Words, and the Mystery they import, we will consider;

[Page 178] I. In what condition the Gentiles were, before they were called to be Christians.

II. Their excellent State after they be­came Christians.

And from both these will appear how great things are done for the Gentiles; and how much the Christi­an Dispensation excells not only the Gentile, but the Jewish also. This is exprest in the Text by such Words, that they are Fellow-heirs, &c.

III. We will consider by what means this is to be done, which is here also de­clared to be the Gospel.

IV. And then we will conclude with some Inferences.

I. As to the Condition of the Gentiles before Christianity.

1. If we take an account of this Matter from the Jews, I know not whether we should look on the Gentiles to be Men or not; for they will scarce afford the Nations, (as they call'd them by way of contempt, as we say the People) any better Names than Dogs. But we will not rely upon them, who were so highly conceited of themselves, and their own Privileges, and who treated all other Men with so much [Page 179] disdain and scorn, as the Jews are known to have done. Nor,

2. Will we take our account from some Christians of a Jewish Spirit, who confine the Divine Love to some Places and Times, and will not allow that God has had any re­gard at all for Men, that have not been bap­tized in these latter, or circumcised in the former Ages: If they were not of such a Denomination, within such an Inclosure, they exclude them from the Favour of God, and look on them as wholly rejected, as those for whom God has no regard at all. They will not allow them to be in any possi­bility of escaping the Torments of Hell, and the Miseries of the future State. That is, because God thought not fit to confer on them all the Privileges which he vouchsafed to some, they conclude he had no kindness for them.

Because he bestowed on the Isra [...]es greater Helps to Vertue, than he [...] to the rest of the World, (which he [...], part­ly, for the sakes of those excell [...]tly good Men from whom they sprang▪ and partly, because they were so very [...]ull and hard­hearted, as Moses every▪ [...]here tells them, therefore in compassion to their Infirmities he vouchsafed them [...]ese Helps) therefore he loved the Israel [...]tes, and had no affection for any other.

Or because we Christians are bless'd with the Gospel-Revelation, which is not made to others, that therefore God loves us only, and either hates of slights all the World be­sides. [Page 180] All which are great Mistakes, and false Conclusions, which neither agree with the natural Notions which we all have of God, for with the Revelations he has made of himself.

For how can we conceive, that that God, who is Love it self, and the tender and com­passionate Father of Spirits, and who hath in­culcated this in the Bible, that he loves the World, and desires not the Death of a Sinner; that he should lay aside all thoughts of the far greatest part of Mankind, and wholly aban­don their interests; that he should have no care of their Concerns, no regard whether they be happy or miserable for ever?

No, no; these are unworthy, dishonou­rable, unnatural, unreasonable, unscriptu­ral Representations of God. Men of these conceits make our Condition worse than [...] Jews themselves: for the Jews (as I re [...]ember) thought the Gentiles would not after death; but these Men con­clude [...] under everlasting Wo. And as much [...] is better not to be, than to be miserable; so much better do the Jews think of the Gentiles, than such mistaken Christians.

We will dismiss [...]oth these, and take our Information from Scripture. We will nei­ther rely on the proud and scornful Jews, nor yet on such narrow-spirited Christians, as I have mentioned, but see what repre­sentation the Gospel makes of the Gentiles.

See in the second Chapter of this Epistle, where the Apostle describes to us the State [Page 181] of these Ephesians, before they became Chri­stians; and we have no reason to think them to have been worse than others.

Verse 1. They were dead in Trespasses and Sins: So immerst in them, that there was very little hope they should ever get out of them. They walk'd in them; it was their practice, their course and way of life. According to the fashion or course ( [...]) of this World, after the guise and manner of Men, as to the far greatest part. According to the Prince of the Power of the Air, the Spirit that now works in the Children of Disobedience; i. e. They liv'd in obedi­dience to, and were under the Dominion of the Devil, to whom they are still in subjecti­on, who will not obey the Divine Laws. Doing the VVill of the Flesh, and of the Mind; that is, indulging themselves in Sensuality, and also being Slaves to Pride and Revenge, and such which I take here to be the Will or Desires of the Mind, or Discourses [...], as the former are [...]. And were by nature the Children of Wrath, even as others: And were truly, really, as [...] is used, Gal. 4. 8. or fully and perfectly, as the Syriack, and St. Hierom; or by Nature, i. e. made by Custom, such as deserv'd and became obnoxious to Punishment; or by Birth, born Idolaters.

And as if he had not fully enough descri­bed their Misery before they were convert­ed to Christianity, in the 11th Verse he calls on them to remember, that they who were Gentiles in the Flesh were called the Ʋn­circumcision, [Page 182] that is, were destitute of that Federal Rite, whereby the Israelites entred into Covenant with God: VVere at that time without Christ; that is, had not the Promises of Christ, at least not so plainly as the Jews; or knew not, and so had no expectation of a Messiah.

Alienated from the Commonwealth of Israel; Were not Members of that Commonwealth, which was by God's own appointment, and wherein he did preside in a special manner; for he was their King, and bestowed many special Favours on them that were his Sub­jects.

And Strangers from the Covenant of Pro­mise; that is, those which were made with Abraham, and Isaac, and Jacob, and Moses, which had great and good Promises annex­ed to them.

Having no Hope; that is, no sure well­grounded Hope of Pardon, and Resurrection, and Eternal Life. The Philosophers them­selves were very uncertain and doubtful in these matters.

And without God in the VVorld; i. e. without the true and certain Knowledg of, and Love to God, and Worship of him. And also set at the greatest distance from the Influences of the Divine Goodness, as all wicked Persons, and those that are led Cap­tives by the Devil at his will, are. A most dismal Condition, to be without God in the World.

[Page 183] See a farther Description of this sad State, Ephes. 4. 17. As other Gentiles walk in the Vanity of their Minds, which is exprest most signally in the worshipping of Idols, as that Phrase is used in Rom. 1. They became vain in their Imaginations.

Having their Ʋnderstandings darkned; their Minds being ignorant and mistaken, their Discourses obscure and confused, perplext and doubtful.

Being alienated from the Life of God: Mere Strangers to that Divine Life which God lives, and requires them to live.

Through the Ignorance that is in them; be­cause of the hardness of their Heart. Here he assigns the Cause of all the other Mis­chiefs, which are also a part of them, that is Ignorance proceeding from ill Custom, or that Ʋnwillingness, which was the Effect of ill Custom; for that is signified by [...].

I need not give any further account from the Scriptures of the Condition of the Gen­tiles before Christianity. The Sum of what we have found concerning it, is, that they by long ill use of themselves, had as it were so seared their Hearts, and made them so sensless, that they were ignorant and vain in their Imaginations, and obscure, and uncer­tain, and frequently mistaken in their Rea­sonings in general; and more particularly, they were without the Knowledg of the true God, Worshippers of Idols, and of vicious and wicked Practices, to which they were en­gaged by the Examples of most Men. And that they were under the Power of the De­vil, [Page 184] and liable to that Punishment, which the Divine Justice would inflict on them. Very great was the Misery they lay order at pre­sent; and they were still liable to, and in danger of more and greater afterwards, and very little were the Probabilities of esca­ping from them.

They were as miserable as Ignorance and Folly, as Wickedness and Vice, as Idolatry and Atheism, as the Malice and the Power of the Devil could make them; and then their Misery must be very great. They were Men of vicious Lives, and when this is said, enough is said to shew their Misery; for they that are without Vertue, want the greatest Good of which Humane Nature is capable: and they that are wicked, are un­der the worst Evil that can befal a Man in this State; and they are in great danger of all that Misery to which Man is liable; they are obnoxious to these terrible Punishments, which the Divine Vengeance will certainly inflict on all wicked Doers: the very Appre­hension of which (tho uncertain) did so astonish and amaze them, that it was alone a great Punishment, as the Poet excellently describes it.

[Page 185] If the Presensions of that Misery were so [...]rmenting, what will the Misery it self be? For those are not the Effects of a de­luded Imagination, which many times make things greater than we find them, but they are the very Results of our Natures, the Discoveries which natural Sagacity makes; and Nature doth not deceive us.

This was the Condition of the Heathen World, and no Possibility of escaping, but by living well: which how hard was it for them to do, who must struggle with so ma­ny Difficulties, vanquish so mighty Opposi­tions, before they could forsake their evil Ways, and learn to do well!

It is true, it was not impossible; for God has implanted in Man a Power of Considera­tion, which is inseparable from his Nature, and to which he has ingaged and inclined him by a love of Truth, and desire of Good; which are also inseparable from the Nature of Man.

Now in whatsoever Condition any Man on Earth is, if he come to consider impartially and universally, he will (through the Grace of God, which is never wanting to him that diligently uses God's means) in time be recovered out of the worst State. But alas! how hard is it for him to consider, who has been long accustomed to Inconside­ration? How easily is he diverted from be­ginning this Work? How frequently in­terrupted in it? How apt is he to give it over?

[Page 186] Nay, and tho Men did with some Dili­gence consider themselves and the World; yet how easily might they slip into Error, and mistake Good and Evil in divers Instan­ces: And so notwithstanding that it was not utterly impossible for them, through God's Grace assisting, to get out of that woful Condition, in which the Gentiles were; yet it was extreamly difficult: and tho they might get out of Danger, yet they could not be quite out of Fear; for they had no Re­velation that God would accept of their Repentance, they had no assurance of a future Life; and therefore they must through fear of Death, be all their Life-time subject to Bondage.

So then we have no Reason to question that Account of their Condition, which the Scripture hath given; as that the whole World of Gentiles did lie in Wickedness; 1 John 5. 19. [...], lay pro­strate before the wicked One: or was prone to, and set upon Mischief or Wickedness.

For a further Confirmation of this, I might appeal to their own Histories, which give an abundant Testimony to this sad Truth. Those that have been conversant in their Writings, cannot but call to Mind two things especially, which are but too con­vincing a Proof, that it was so with them as the Scripture hath said. That is,

1. The Folly and Wickedness of the Gentile Religion, and the abominable Evils which were committed by them in the Wor­ship of their Gods.

[Page 187] 2. The absurd Mistakes and enormous Practices of many of their Philosophers, who were the wisest and most considering Men among them.

It is needless to give Instances of either: and these are a great Confirmation of our Belief of what the Scripture hath said. For if their Religion, their very Worship be wicked, what can we expect of their other Works, vvhich must either be influenced by their Religion or not; if they be, they must be wicked, as that vvas: Or, if they be not, yet then they did not live good Lives, because they vvere not religious.

Again; If the Philosophers so grosly miscarried, as too many did, what shall we think of the ignorant and unconsidering Multitude: Rom. 1. 20, 21. When they knew God, they glorified him not as God, &c.

I need not now stand to shew the Advan­tages which the Jews had over the Gentiles, exprest in these following places, Rom. 9. 4, 5. Who are Israelites, to whom pertain the Adopti­on, and the Glory, and the Covenants, and the giving of the Law, and the Service of God, and the Promises, &c. Rom. 2. 17, 18, 19, 20. and Rom. 3. 1, 2. But for our more distinct understanding of the Condition of the Gen­tiles before they became Christians, we may consider it in these Particulars.

First; We will take a view of them singly and in themselves: and here both their Un­derstanding and their Vertue, their Know­ledg and Practice will be considered.

[Page 188] Secondly; We'll also shew how they stood in reference to God. And,

Thirdly; How in reference to the Devil. From all which will appear, in what Condi­tion they were, both as to this present, and as to the future Life.

First; With reference to themselves, their Knowledg was upon many accounts short and defective. For,

1. It was not so large and extensive in respect of its Object: They were ignorant in very many Particulars, both of God and Themselves: They understood not the par­ticular Providence, or the determinate Coun­sel of God concerning the future State of Men: They knew not by what means them­selves, and all Men became so very bad and miserable, nor the Terms on which God would deal with them, nor the Way and Method in which they should be recovered. Or,

2. Where their Understanding did reach any of these things, their Knowledg was very obscure and inevident, and also very wavering and uncertain: They had but ve­ry imperfect Glimmerings and Dawnings of Knowledg: They rather conjectur'd and guest, than knew these things.

3. They had also many gross Mistakes, and absurd Opinions, both concerning God, as to his Nature and Works, as well as concerning the Number of Gods.

4. From all which will follow, that their Knowledg was not greatly useful to them in that,

[Page 189] (1.) It did not reach to many useful things: It fell short of some that were al­most necessary to be known, in order to Mens living well and vertuously: at least they wanted some Knowledg which is ab­solutely necessary to the greatest Perfection of Vertue.

(2.) Where it did extend to several things, yet for want of greater Clearness and Certainty, it could not be so useful to the Guidance of their Practice, as otherwise it might. And,

(3.) Their Errors and false Opinions must needs lead them into the ways of Vice and Wickedness, at least of Folly and Va­nity.

2. As their defect of Knowledg must make them less wise and vertuous: So their Errors and Mistakes, would also betray them to foolish and wicked Actions; That I am next to consider, their want of Vertue, their a­bounding in Viciousness.

We may take the Apostles Words in Tit. 3. 3. in which he gives an account of him­self and others, before they became Christi­ans: Foolish, disobedient, (to Governours I suppose) deceived, serving divers Lusts and Pleasures, hateful and hating one another, living in Malice and Envy.

We see another Catalogue of Vices which were too too rife amongst the unconverted Gentiles, in Rom. 1. 29, 30, 31, 32. Being filled with all Ʋnrighteousness, Fornication, Wicked­ness, Covetousness, Maliciousness, full of Envy, Murder, Debate, Deceit, Malignity, Whis­perers, &c.

[Page 190] For a Confirmation of this, that these were the Practices of the Heathens be­fore Christianity, be may be assured of it from their own Writers; and not only the Satyrists, but the Historians will attest it, as any may be satisfied, who consult either the Greek or Roman Writers, where we find frequent Relations of gross Idolatry, of fensless Superstition, of most salvage In­humanity, of most filthy and unnatural Bestiality.

These and such like were the enormous Crimes of the Pagan World, before the Light of the glorious Gospel scattered these Works of Darkness, and made them fly before it, as the Shadows of the Night do before the Rising Sun.

This may suffice concerning the Ignorance and Wickedness of the Gentiles, and what manner of Persons they were, considered in themselves.

Secondly; Let us next consider how they stood in reference to God: And we must conclude that they were at Enmity with him; by which we must not understand that God had no Mercy, no Good-will for them, (for this is to contradict the Scripture, and every Mans Sense, who retains his natural Notions of God) but that God could take no Delight nor Pleasure in them, that they acted in Contrariety and Opposition to him, and by this means had estranged and set themselves at the farthest distance from the Emanations of Divine Goodness, and out of [Page 191] the way of his Mercy, and had put them­selves in almost an Incapacity of receiving Good from him. Nay, as long as they con­tinued in the same State, they were in an utter Incapacity of those Influences from God, whereby he makes Men happy.

I must add, that they had made themselves obnoxious to Justice, and liable to the Pu­nishments, which the Holy God had denoun­ced against the Transgressors of his Laws. They had offended God, and knew of no Mediator, no Intercessor, no Sacrifice to make Expiation, no Priest to offer it. This was the Condition of the Gentiles with re­spect to God.

Thirdly; If vve also add to this, that they were under the Power of the Devil; as all that are Rebels against God, and have re­nounced their Allegiance to Heaven, must be: For, they that are not Subject to God, have Satan for their Governour; for he is the Head of the Apostacy from God and Goodness.

If we add this to the former Considera­tions, we may seem to have compleated the Misery of the Gentile State: For, what greater Misery than to be the Slaves of this Enemy of God and all Goodness? This grand Opposer of Man's Happiness? To be led Captive by him at his Will? To be dragg'd at the Chariot-Wheels of this insulting Con­queror? What can be worse than first to execute his malicious Will, and then be pu­nished for so doing? To be most cruelly [Page 192] tormented for obeying those Laws of Sin and Death which he gave them?

And this was the State of the Pagan World; they worshipp'd Devils, they received Ora­cles from them, they obey'd them, they were subject to their Dominion. This is also plainly attested by their own Writers. And when the Scripture speaks of their Conversion to Christianity, it expresseth it thus; that they were turned from Darkness to Light, and from the Power of Satan unto God: Acts. 26. 18.

I have said enough, one would think, to set forth the miserable State of us Gentiles be­fore-our Conversion: but yet there is one Consideration more, which exceedingly ag­gravates their Wo, and that is, that they are liable to be condemned to the greater and more lasting Miseries of the future State; those Torments which admit of no Ease, and will have no end, which they cannot escape except they be recovered out of this Snare of the Devil, and become the Servants of God. That is, unless they cease to do evil, and learn to do well: which how hard it was for them to do, we may conclude from the Difficulty that we (who have the many greater Helps, which the Gospel-Dispensation affords us) find in it.

And besides, how full of Anxiety and dis­quieting Thoughts must their Sin and Igno­rance, and their Presensions and Boadings of Evil to come, of a deserved Punishment for their Faults, fill them with? Nay, tho they should repent and amend, how uncertain [Page 193] must they be of the Pardon and Favour of God? And therefore how must they through Fear of Death, be all their Life-time subject to Bondage?

Thus I have very curiously given an ac­count of the first Particular, viz. The Con­dition of the Gentiles before Christianity.

II. I now proceed to sew some of the Advantages which the Gentiles have by becoming Christians: And this will appear both in respect of Themselves, and in respect of Others.

First; If we consider them in themselves singly, their Advantage appears in this, that their Minds are greatly enlightned, their Hearts are throughly purified, their Lives are reformed and amended.

1. Their Minds are enlightned: Their Knowledg is both larger, and clearer, and surer than it was; and consequently far more efficacious and powerful.

They know the Nature and Condition of Man far better; they are now assured of a Spiritual and Immortal Soul which inhabits this Body, which is the far more excellent Part of Man. They have now assurance, that they and all Men shall live after Death, and that they shall be for ever happy or mi­serable, according as they have lived here: If they have lived a Holy and Vertuous Life, they shall be brought into a State of endless Bliss: If they have done Evil; if [Page 194] they have not done Good, that they shall fall under unsufferable and perpetual Tor­ments.

They now understand, that the Cause of all the Miseries and Imperfections of Man­kind is their Sin: That all the Calamities in the World owe their Original to the Wic­kedness of Men.

They now understand the Dangerousness of their Condition, and they are fully con­vinced of their own Impotency and Insuffici­ency; which Acquaintance with themselves, what a Preparation it is to Vertue and Ho­liness, we shall see presently.

Again; They know now, that God is a Spirit of an Incorporeal Nature, and such as their own Souls are; and that He is but one: The Father, the Word, and the Holy Spirit being all one. That it was He, that made the Heavens and the Earth by the Eternal Word; and that by his powerful Decree all things are continued, and that his Pro­vidence doth so particularly superintend all things, that not a Sparrow falls to the Ground without his Knowledg and Permissi­on. And that this God knows all things; that he searches the Hearts, and sees the secret Works, and the inward Thoughts of all Men: and that he is infinitely good and kind: That he is immutably Holy, and Just, and Pure: That he will call Men to Account for the Deeds they have done in this Body, and will reward the Good with Ever­lasting Life, and will adjudg the Wicked to Everlasting Woe.

[Page 195] They also more perfectly understand their Duty, and the way of Life in which they should walk. They now know that Spiritual Worship is that which God prin­cipally looks at: and that this is not only to be confined to certain Times, and Places, and Actions; but that at all Times, and every where God may be worshipp'd, and that in the whole Course of our Lives, and in all our Actions, his glorious Perfections may be, and are to be acknowledged: And to him is to be ascribed his Excellency above all, by Loving, and Fearing, and Believing, and Obeying Him more than all.

They know they ought in all their Wants to make their Supplications to God; and that they should praise and be thankful to him, for all the Good they receive.

They know also, that they are to ap­ply themselves to God by Jesus Christ; that it is by and through him, the Merits of his Life and Death, the Prevailing of his Intercession with the Father, that they are accepted.

They are likewise fully instructed, that they are to purify themselves from all filthi­ness of Flesh and Spirit; that they are to bring into subjection the Body, and to keep it under: that is, that all the inferior Ap­petites and Inclinations be kept in a due subordination to the Reason and Law of their Minds.

They are now told plainly, That they must not only be Just, and True, and Ho­nest, and Fair in their Dealings with Men; [Page 196] so as not to circumvent and cozen; not to deceive and disappoint, but must stand to their Word, keep to their Promises, make good their Contracts; but that they must also be compassionate and merciful, courte­ous and kind, gentle and meek, loving and good to all Men; to Neighbours and Ac­quaintance, and also to Strangers and For­reigners; to Enemies as well as Friends: Nor only to the Good, (tho to them prin­cipally) but also to the Bad.

Thus are they instructed in their Duty; and they see not only what they are to do, but why they should do it. They under­stand clearly the goodness, the fitness, the beneficialness, the necessity of such a Life. They see how natural, how reasonable it is; how just it is to live thus, if they respect God who requires it, who made and pre­serves them, and from whom they receive all Good; who is their undoubted Lord, and perfectly Wise and Good, and who will be their Judg.

They know their dependence on Him, and therefore must conclude that they ought to be at His dispose, and be directed and governed by Him. They see the manifold Advantages which accrue to them, as well as to others, by such a practice. They feel a present Ease and Satisfaction, an inward Pleasure and Delight, such as they take when they do any natural Actions: and they are also sensible that they are more perfected, that all their Faculties receive now Accessions of Strength, and are more [Page 197] enabled for their several Functions and Of­fices.

Besides; they perceive, that other Men are the better for their being better; that not only their Families, but the more pub­lick Societies of which they are Members, are beneficed by their holy and good Lives.

And since they feel so much good in them at present, they cannot but earnestly desire and hope for that Happiness which their Minds presage, and the Gospel assures them, remains for good Men in the future State.

Furthermore; the Gospel ascertains them of the manifest danger they run, who do not live thus; they are assured that they cannot inherit the Kingdom of God; that their Doom must be, to go away from the Presence of God into Everlasting Misery.

These are some of those things in which the Gentiles are instructed when they become Christians, of which they were in their Gentile State either wholly ignorant, or at least very uncertain.

2. And we may well suppose that where the Mind is thus enlightned, the Heart will be purified, and the Life amended: for Impurity and Wickedness, are Works of Darkness and Ignorance. And where the Light of a clear and certain Knowledg breaks into the Soul, it must needs dispel all those foggy Mists, and those Shadows of Darkness which had overspread and be­nighted it: Those Owls and Bats, and those Beasts of the Forrest, which went [Page 198] abroad in the Night of Ignorance, will not shew their Heads, now the Sun of Righte­ousness hath display'd his Beams in the Soul.

So that now the Flesh is crucified with its Affections and Lusts. All those wicked Pas­sions which rebell'd against Reason and Conscience, and rob'd the Soul of its Inno­cense and Quiet, are now subdued by Christ. The Mind does now no longer serve divers Lusts and Pleasures; nor is it at the Mercy of those Furies of Revenge, and Malice, and Envy. But in the room of these are come Mildness and Gentleness, Benignity and Mercy, and universal Good-Will.

The Gentile turned Christian, is not now addicted to Gluttony and Drunkenness, to Chambering, Wantonness, and such-like revelling and riotous Courses: but he is temperate and chaste, and keeps these Ap­petites of bodily Pleasure within the Bounds which Nature and approved Custom, which Reason and Laws, and Religion, have set.

He lives in the constant exercise of a pure and spiritual Religion, and expresseth a regard to God in his whole Life, acknow­ledging the Divine Perfections, as well as God's Superiority over, and Right to him, by his loving and fearing Him above all, and his constant study to please Him, in obe­dience to his Laws, and imitation of his Works.

He keeps all his Faculties in that due and natural Order in which God placed them, [Page 199] when Man came first out of his hands; that is, the Body is subject to the Soul, and the Will is under the conduct of the Under­standing. He rids himself of all irregular Appetites, and disorderly Passions, and so walks not in those ways of Sensuality in which brutish-Men are found.

And his Conversation to others is inno­cent and simple, full of Plain-dealing and Honesty, adorn'd with Mildness and Equi­ty; nor hath he any other Designs, but those to which he is engaged by the most un­dissembled and servent Love.

In respect of other Men, the Christian may be said to live a Life of Love; for this is that which directs, which ingages him to all he does to them. This is the predomi­nant Affection, the most powerful and pre­valent Principle of all his Actions.

But I shall not now engage in a particular Discourse of the Goodness of a Christian's Life: What hath been said, may be suffici­ent to shew that the Christian's Heart is purified, and his Life reformed; that he is not affected, nor does he walk as other Gen­tiles, who have not known Christ.

If any should think that I have set his Holiness too high, (tho I doubt not but many have exemplified all that I have descri­bed) yet suppose the more common sort of Christians, who have not yet attained to all this Perfection, only they are earnestly pursuing and reaching after it, even such do far transcend the unchristened Heathens. And those of this lowest Rank of Christians [Page 200] have great Peace and Qulet of Mind, a thing to which the Ignorant and Superstiti­ous, the Vicious and Wicked amongst the Heathens must be utter Strangers; For the Wicked, he is so full of guilty Fears, that he flees when no Man pursues him; and it is an eternal Truth, that there is no Peace to the Wicked.

If we'll allow some of them not to have been wicked, yet we must confess that their Knowledg was far short of the Chri­stians; and all Ignorance and Uncertainty must be attended with Fear and Unquiet­ness. But the Christian's clear and certain Knowledg of God, and of himself, of the Undertaking and Performance of Christ, and of his own Duty, and the Encourage­ment he hath to that, together with his sin­cere and honest Endeavour to do what is good, must lay a sure Foundation of lasting Peace, and be a Fountain of Pleasure ever springing up in his Soul.

Thus I have briefly considered the con­verted Gentile in himself singly: but be­cause Man is weak and dependent, and not sufficient for his own Happiness, I will now go on to shew how it is with him,

Secondly, In respect of other Men: And of,

• 1. Those that are no Christians, as well [...] as,
• 2. Of those that are.

[Page 201] 1. Those that are no Christians, if they have any remainder of Love to Goodnes [...], will esteem and reverence that admirable Vertue which they see the Christian practise: For, his Life being an Exemplification of the Precepts of the Gospel, must needs make every Beholder in love with it. The Christian's universal Love, his Good-Will to all Men, must constrain all Men to love him; and whilst he is intent on doing good to them, as by his Profession he is obliged, it is not likely that they will do Evil to him.

I grant, that sometime this may happen, that Men may hurt us whilst we are following that which is good; but this comes to pass, for the most part, through a persuasion that such Men are meer Pretenders, and not what they seem. And I am sure it is the likeliest, and therefore the wisest way we can take to prevent opposition and harm from other Men; for no Man will lightly set himself against him who is doing good.

But if any should think, that this is the way that will lead him into all Sufferings from others; and that if he cease from E­vil, he certainly makes himself a Prey; that his Innocence is the white Mark at which the Wicked aim; and that they who are resol­ved to be wicked themselves, will be angry at every one that is more righteous than themselves. Let us suppose that some Men are such Devils as to hate Vertue, and that they are enraged against every one that is a Lover of Goodness; Yet even in this case, [Page 202] Care is taken by the great Governor of his Church, and of the World,

1. That no opposition shall prevail a­gainst the Christian Society, but that they shall contiuue some-where or other in the World, in spite of the Malice of Earth and Hell. And,

2. That whatsoever any Man suffers in and for well-doing, he shall receive an abun­dant Recompence for it: He shall at present feel that inward satisfaction of Mind, which will make the worst Condition not only to­lerable, but easy; and perhaps his very Per­secutors will give a testimony to his Vertue, and will (at least tacitely) approve that which they punish and persecute. And af­ter he hath ended this Life with Self-satis­faction, as well as Honour from all that knew him, and were Lovers of Goodness, he shall then enter into inconceivable Bliss, and be filled with Joy unspeakable, and full of Glory.

2. This is the Condition of Christians in respect of them who are without. Let us now consider them with reference to those that are within, the Members of the same Body, united with them in the same Socie­ty; Men who are of the same Institution, and under the same Obligations with them­selves.

Now as there is scarce any Society in which Men are, but they receive considerable Advantages by it; for they are by this secu­red from very many Outrages, to which, if they were alone, they must necessarily be [Page 203] exposed; and they, by the mutual Assistance one of another, have their Wants supplied much more conveniently than they could have been, if they had continued by them­selves: Insomuch that it is scarce conceiva­ble, that any Society should be so bad as So­litude. They are a wretched Company of Men indeed, from whom a Man will fl [...]e in­to a Wilderness, and rather chuse to be a­mong the wild Beasts, than to associate with them.

But grant, that a Solitude, a Desert, may be more desirable than some Societies; yet this cannot be imagined of that which is the best Society of the whole World: And such is the Christian Church, to be a Mem­ber of which, and live in Communion with it, is one of the greatest Blessings that can be given to any Man, because of the inesti­mable Benefits he is entitled to, and receives by this.

For, by being one of this Corporation, he is both more obliged and engaged, as well as more assisted and helped to do well, and consequently to be happy, than he could be if he was alone, or of any other Society. This will be very evident, if we consider these following Particulars:

1. The Profession which every one makes when he becomes a Christian; the Terms on which, and the Rite with which all are first admitted to this holy Corporation; and also the Con­dition of our Continuance in it, by [Page 204] which we understand the Quality of the Members of this Body.

2. The large Bounds and vast Extent of this Society; the great Numbers of them that have been, and are of it; and the Length of its Duration.

3. The Excellency of the Order and Government which is established in this spiritual Polity.

4. The good Laws, that regulate our Af­fections and Carriage to each other, which are given to all the Members of this Holy Society.

5. The Holy Solemnities, and Sacred Rites, to which every Christian is ad­mitted in the publick Assemblies.

6. The proper and wholesom Discipline, which is used towards Offenders.

7. The wise and good Counsels, the holy and vertious Examples of the Members of this Society.

These and such like Particulars, if well consider'd, will make it evident, how much advantage it is likely to be to those who are received into this excellent Society: Let us briefly run over them.

First; Every Man by his entring into it, professeth he will observe the Counsels, obey the Precepts, and follow the Example of Jesus Christ; that is, he engages himself to the practice of all Holiness and Purity, of all Goodness and Vertue whatsoever. And whosoever does not thus, must contradict [Page 205] and bely his Profession, and proclaim him­self an Hypocrite, which Men are not wil­ling to do.

The Conditions of Mens being received into the Church, are these that I have al­ready mentioned, or which is the same in other words, to repent and believe, or obey the Gospel. These are the Terms upon which every one is admitted at first; and those upon which he continues, is his Perse­verance, and not only so, but also his bringing forth Fruits meet for Repentance: For every Branch that bears not Fruit, is cut off, saith our Saviour.

Thus then by the very Terms on which I am received into, and continued in this So­ciety, I am mightily engaged to an holy and excellent Life. If I do what I have taken upon me to do, I shall be a very good Man; and if I be only a Pretender, but make not good my Engagement, if I only pretend to be a Christian, but am none; I am an Hypocrite here, and my Portion shall be with Hypocrites hereafter.

And if other Men will make good their Profession, and perform the Conditions of Christianity, then will manifold Advantages accrue to me from this: For, they are ob­liged, both by the Commands and Example of our Saviour, to be not only just and ho­nest, but merciful, and kind, and bountiful to all, but especially to their Fellow-Chri­stians.

And lastly; To ratify this Engagement and make it more solemn, and sensible, and [Page 206] strong, that common, and easy, and signi­ficant Ceremony of Baptism, or Washing, is used: which, as it signifies to us that inward Purity to which Christianity obliges us, so it brings this to our remembrance; as all corporal and sensible things do put us in mind of those more spiritual, with which they are joined.

I will not now insist on those secret Bles­sings, and unseen Graces, which we may upon good grounds believe God vouchsafes to all that use his Ordinances.

The Sum of what I have said under this Particular is, That it is a very great Ad­vantage to be of the Church of Christ, be­cause of the Terms on which, and the Rite by which we are received into it, and because of the Profession we and all Men make at our first entrance.

All which lays a great obligation on us all to live good Lives; which if we do, we shall be in capacity of receiving, and they in a disposition of doing great Good to us.

By this we understand the Nature and Quality of the Members of the Christian Society, that they are holy, and vertuous, and good Men; for such must they be, who are resolved to obey the Commands, and imitate the Example of Christ.

I speak of that which indeed is, not that which only seems to be, the Church of Christ, of real, not nominal Christians. I proceed,

[Page 207] Secondly; To a Consideration of the vast Extent and long Duration of this Holy Society. It is spread over the face of the whole Earth: for in all places where there are Men of this Character and Quality, Men of the truly Christian Temper and Spi­rit, Men that obey the Law of Christ, and live as he did; there are the Members of Christ's Body: For Christ is not a Name, and a Word; nor is Christianity a Professi­on and a Shew only; nor is the Company of the Faithful, Men of an external Deno­mination: but Christ is a spiritual Head, and Christianity is an inward Principle of Life and Power; and Christians are not those who have a Form of Knowledg and Godli­ness, but the Power.

They are Christians, who are inwardly such; who have not only wash'd their Flesh in the Sacred Font, but who have purified their Hearts, who have cleansed their Consci­ences from dead Works, to serve the Living God.

And where-ever in the World such Men are, in what places, how remote soever, they are of the same Body of which Christ is Head; and in whatsoever distant times they lived, they were of the same Society: For, there were alway two great Corpo­rations or Bodies of Men in the World, and never more: one who obeyed the Laws of God, of whom the only begotten of the Father, the Eternal Word is the Head; the other, who cast the Laws of God behind [Page 208] them, and follow their own Lusts, of these the Devil, the Prince of Apostate Angels, is the Governour.

So that the Men of this Christian Tem­per and Life, in whatever Ages or Places of the World they have lived, or do, or shall live, they are of this Society or Church. Nay, it extends it self further, to those in Heaven also, the Spirits of just Men made perfect: They are indeed the Church Tri­umphant, but they are still of the Church; so that of this there shall be no end. When we shall put off these corruptible Bodies, and leave this Earth, and go to Heaven; yet even then and there we shall continue in the same Society, and be Members of the Body of Christ.

From this Consideration we may infer, What a grand Privilege it is to be of this truly Catholick Church, which hath been in all Ages of the World, and which will con­tinue for ever; which is not only in all pla­ces of this Earth, but in Heaven also: For by our being of the same Body, we are en­gaged and disposed to an universal Love to all holy and good Men; as Men of the fame Country or Town, are more inclined to love each other, rather than Stran­gers.

And this is a great Advantage indeed, to have our Love directed aright, and increa­sed. But besides this, we communicate with the Saints of all Times and Places, and re­ceive many Benefits upon the account of their Prayers, and their Holiness.

[Page 209] How many times hath the infinitely good God transmitted down his Blessings to ma­ny Generations, for the sakes of his Abra­hams and his Davids, and the whole World? but especially Men of the same Society with them, have fared the better because of them.

This also is considerable, That we can­not be separated from this Body by any length of Time, or distance of Place; where-ever we live, or where-ever we are, if we be of the Christian Spirit and Tem­per, and live the Life of Christ, we are of the Christian Church. Nay, tho it should happen that we be deprived of the out­ward Ordinances, (provided this be not through our own [...]ault, our Neglect, or Contempt of the Divine Institutions) we are not in this Case deprived of the Inward and Spiritual Influences which we have by our Union with this Mystical Body. For, the Prayers of the Ʋniversal Church bring Blessings upon us, and the Spirit of Christ, which enlivens and animates all his Mem­bers, quickens us, excites and assists our Endeavours; and that care which our great and good Lord hath of all his Disciples, reacheth us, and we partake of his Prote­ction, as well as others that are of his Kingdom.

Thirdly; There is such an excellent Or­der established in this Christian Polity, that there is no clashing nor interfering of opposite interests; but on the contrary, [Page 210] each part doth assist other, and is assisted by it, and they all most friendly conspire together, in the best manner to promote the welfare of all and every one. There are no Confusions and Disorders, but eve­ry one hath his Work, his Business allotted him; and that is according to every Man's Gifts and Qualifications; and every Man is required to attend and do that Work which he is sitted for.

Now because Order, and consequently Peace, cannot be preserv'd without Go­vernment, Christ hath instituted an excel­lent Government in his Church, a Government that is both gentle, and yet sufficiently strict, for the attaining its Ends, which is the Common Good. And herein our Saviour hath shewn, that he hath a care of the Bo­dy, and therefore hath appointed Officers, Deacons, to see to the necessities of the Saints; Men, whose Business it should be to receive the charitable Gifts of some, and bestow them upon the Indigent. But he hath taken especial care of the Soul, and therefore hath appointed others Presbyters, whose Work this is, to teach and instruct, to ex­hort and persuade Men to live well, and to administer his Holy Sacraments.

And he hath set Bishops over them, to see that they do their Office; and these Superi­ors are to ingage, Men by their own Exam­ples, as well as by their Authority.

There are several Abuses, and things which are destructive of Government; all which our wise and good Governor, the [Page 211] Lord Jesus, hath (as much as can be) by his Institution prevented. They are such such as these.

1. Ʋsurpation of Office. This will quick­ly bring in the greatest Disorder imagina­ble into any state, if any Man may thrust himself into what Office he pleaseth: for, mens Ambition will lead them to desire those things for which they are no way fitted; and divers will be aiming at the same, which would therefore bring in Everlasting Contentions.

To prevent this, our Saviour hath shewn by his own Example, that Men must not take the honour of such Offices to themselves; and by his Apostles hath straitly charged, that none run before they be sent. And therefore they did, in the first times of Christianity (which hath been continued ever since) solemnly Ordai [...], and set apart, Men by Fasting and Prayer, and Imposition of Hands.

2. But lest they should authorize Men, that were not fit for that Employment, we have, in several places of the inspired Epi­stles; the Qualifications and Characters of those Men who should be commissioned, 1 Tim. 3. 2, 3.

3. That they may not affect a boundless Absoluteness; he hath declared to them and others, that he is Supream, that they are all subject to him; and that therefore we are to call no Man Master on Earth: That is, own none here to be Absolute and Supream; account none to have Dominion ever our [Page 212] Faith. They are all under Christ, tho they be above us, and must be accountable to him. Nay, they must be owned and obey­ed by us, no farther than they act in subor­dination to Christ.

4. Another great Abuse of Government is, Arbitrariness, by which I mean a law­less, unreasonable, unaccountable imposing on their Subjects; which if it happen to be of such things as are grievous and burthen­some, and against all natural Equity, it is then Tyranny.

Our Saviour hath done much to prevent this also: for, himself hath given all those Laws which are Fundamental and Essential, and hath left them on Record: So that Men can add none, but such as are circum­stantial about Time or Place, or some such things: and these also must not oppose and thwart, but be in subordination to those Laws which our Supream Lord himself hath enacted. And,

5. By this he hath also prevented those many Innovations which probably must o­therwise have been; than which, perhaps, there is not a worse Pest to any Govern­ment. But in the Christian Institution, how are all probable Pretences of Innova­ting cut off? The Laws of Christ must not be repealed, but continue in force for ever; and they were found sufficient to direct and regulate the Christians Practice, in those first Times when they lived best; and the Church was in the most flourishing, tho in the most persecuted Condition.

[Page 213] I believe, all that have consulted History will attest this, That whatever Innovations have been made in the Christian Church, since the very first establishment of it, have been very hurtful and mischievous.

6. As this Spiritual Government doth not cross its own Ends, nor is inconsistent with it self; so neither doth it interfere with the Civil and Secular Government: but they may and do conspire together, to promote the welfare and good State, both of the Souls and Bodies of Men; as well in respect of this Life, as that to come.

7. Great care is taken, that the Officers discharge their Trusts, and perform the Du­ties of their Places: for, glorious Rewards are proposed and promis'd to them, that shall convert Sinners from the Error of their Ways, Dan. 12. 3. And terrible are the Threats denounced against those that neg­lect their Duty, Ezek. 3. 18. So that if reasonable Hopes and Fears will ingage Men to their Duty, our Saviour hath taken care to do it.

8. A Charge is laid upon the People, that they obey those that are set over them, Heb. 3. 17, &c.

But I proceed to consider those other Ad­vantages which a Christian receives by being a Member of the Church of Christ, that ex­cellent Society of Christians. I have alrea­dy mentioned three; The

[Page 214] Fourth is, The excellently good Laws by which this Polity is to be governed. This will be evinced by considering,

1. The Persons to whom the Christian Laws are given; and they are All those to whom they are or may be known: but they who are actually and immediatly obliged by them, are All that have given up their Names to Christ; whether they be high or low, rich or poor, learned or ignorant, old or young. In whatsoever condition any Man is, if he call himself a Christian, he is under the Law of Christ. None of the Society are exempted, neither St. Peter nor his Successors, nor whoever they be that as­sume to themselves the highest place in the Church, can plead they are not under Obli­gation to the Laws, which require all Men to live soberly, righteously, and godlily. They cannot make themselves Superiors to the Laws of Humility and Meekness, of Tempe­rance and Chastity, of Truth and Fidelity, of Innocence and Honesty, of Equity and Cha­rity, of Devotion and Piety. These and the rest of the Christian Laws, lay an Obligation on every Member of the Christian Church to obey them.

And this is a great Security to Men of the same Society, that all the Members of it are subject to the same Laws with them­selves. None can plead an Exemption from, nor look on themselves as Superiors to the Laws of the Society. They are not the Makers of those Laws, and therefore can neither dispense with themselves nor others, [Page 215] for the breach of them: for, none that hath a less Power than that by which any Law was made, can controle it; and he that takes this upon him, assumes to himself a Power which belongs not to him.

Thus then we that are Christians, are all under the same Christian Laws; and who­soever doth not obey it, is self-convicted, and a confess'd Criminal▪ he must own himself a Transgressor of the Laws of that Society of which he is.

But besides the Laws which oblige Chri­stians in common, there are those which are given to Men, in those different Relati­ons and Conditions, in which they are ei­ther antecedentally to, and independently on their being Christians, or consequently to this: That is, both Husbands and Wives, Fathers and Children, Masters and Servants, and all Subjects, as well as spiritu­al Governors and Teachers, and those that are under them, and taught by them. All those, nay and in all varieties of Conditi­ons, in which Men usually are, they have Laws peculiar to that Relation or Condition in which they are.

There is scarce any particular Case can happen to any Man, in which the Law of Christ doth not direct him how to behave himself. And this leads us to another Con­sideration, which commends the Law of Christ, so that it is a great privilege to be in that Society which is under it; that is,

[Page 216] 2. The Matter about which it is conver­sant, which is no less than all the Faculties and Powers of Humane Nature, all the Works and Actions which Man does, not only the outward, but the inward, those of the Soul, as well as those of the Body; his Affections and Desires, his Discourses and Thoughts are regulated by this Law, as well as his Words and external Acts.

Under the former Particular, I said, All Men to whom this Law is publish'd, were obliged by it; and in this, I say, That all that is in Man, is under its Government. It regulates all our Thoughts of, and Affe­ctions to, and carriage towards God.

We are all required to love God with all our Heart, to fear him above all; to sub­mit to all his Dispensations chearfully; and in all we do, to refer to him principally.

In reference to each other, every Man is bound to be just and honest to all; nay; to be good and charitable to every; other Man; to hurt, to injure none; neither to speak evil of, nor do evil to any Man; to be kind to Friends, and to forgive Enemies; not to be angry with any rashly.

I must not descend to Particulars but this I may say in general, That the Laws of Christianity regulate all our; Affections and Actions toward one another, in such sort, that they engage us to do no kind of Evil to any one, but all manner of Good to every one in particular; as far as that can consist with the common Good of all.

[Page 217] And this the Christian Law doth consider so particularly, and so fully and perfectly, that there is no room for, no need of a re­view. Here is no Defect to be supplied by Equity. It is not so general, that it does not descend to Particular Instances. There is no Necessity of new Laws to be added, or a Dispensation from those that are already. As there is the great Justice, so the greatest Equity in the Laws of Christ.

Besides this, I also infer these two great Commendations of the Laws of Christ from what I have said.

(1.) That care is taken by them to pre­vent the secret commission of those Faults whereby one might hurt another. Tho humane Laws and Courts may never take cognizance of some Crimes; and if they do, may not condemn them; yet the Chri­stian Law obliges in such Cases to forbear those Practices whereby we might prejudice our Brethren. We must not harm another, tho no Man does see, or can ever discover us. And we are injoined to do those good Offices to others, to which we are not tied by any humane Authority.

(2.) The very Principles of all Good and Evil, Practices to our Neighbours, are the Matter of the Christian Law: For, those Affections, nay, the very first Motions and Thoughts, that lead to do them Evil, are restrain'd, and (as far as they can be sup­posed to fall under our Liberty) forbid. And therefore not only Murder, but Hatred, and Malice, and Envy, yea, unjust Anger, [Page 218] and even Uncharitableness, are forbidden: and whosoever allows himself in such evil Affections as these, transgresses the Law of Christ.

All those immoderate and unreasonable Appetites and Desires of Honours, and Riches, and Pleasures, which are the Springs of all Injustice and Injuries to our Brethren, are prohibited, and as much as may be sup­pressed and cut off by the Law.

Thus it is not in Humane Laws, they can­not take such an effectual Course to prevent the secret Practices of Mischief: and they do not so much as pretend to command or forbid Mens inward Thoughts and Affe­ctions.

3. Let us consider the End at which the Christian Law aims: That is in general, ul­timately the Perfection and Happiness of all Men; but more especially and immedi­atly, the Perfection of Vertue and Holiness in them who obey it. Which will be easily understood by this, That this Law directs and ingages to all vertuous and good Pra­ctices. As many as are obedient to it, have, by doing well, attained an excellent Tem­per; and are from this New Nature dispo­sed, constantly and strongly inclin'd to do well. So that now they act from an in­ward Principle, from a Nature, a Life; and by this means they are fill'd with Satisfaction and Joy. And being now in a disposition to use themselves, and what they have, to the best and the wisest Purposes; that is, for the Perfection of all God's Creatures, [Page 219] and thereby for the Service, and Pleasure, and Honour of God himself, they are in the likeliest way, and have taken the best course to receive more outward Advantages and Accessions of Power from him, who is alway designing and doing the greatest Good; and whose usual Method is, to give to them who improve what they have. And so all other Perfections, and what-ever else is requisite to compleat the greatest Happi­ness, of which Humane Nature is capable, may well be expected to follow Perfection of Holiness.

But then besides, as to other Men; see how their good State is also consequent on the Holiness of them who obey the Gospel. For, according as they attain to more Per­fection, they are by their very Natures in­clined, as well as ingaged by particular Pre­cepts, to communicate their good things to their Brethren; and when themselves are become Vertuous, to be diligent and restless in their Endeavours, to make other Men so too: and consequently to do them all the good Office, in all kinds, which are in their Power.

Thus I have briefly shewed, That the End of the Commandment, or Gospel-Decla­ration, is the doing good to one another, and to all Men, by shewing how it effects this, and brings it to pass.

And is not this an admirable Advantage, to be of a Society;

(1.) Where the Law does not, as the Laws of too many Societies do, intend the [Page 220] and Mischief, if not to the most, yet to ve­ry many?

Nor (2.) where it does not only aim at some petty, inconsiderable, inferior Good, which is only good in a Subordination and Subservienty to some higher, which is the Case of the Laws of all Civil Corporati­ons.

But (3.) it aims at the greatest, and high­est, and best Good; and not only of the Generality, but of all and every one that are Members of this Society, nay, and of every Man in the World: Not only the present temporary; but also, and more espe­cially, the future and everlasting Happiness of them.

4. Let us consider the Authority, which is no less than that of the Soveraign Lord of Men and Angels. It is no petty and controla­ble, nor yet an unjust and usurped Power, by which this Law is enacted. It is not the de­cree of Impotence, or Folly, or Madness; nor is it the Effect of the greatest, wisest, and justest earthly Powers: but it is the Deter­mination of Heaven, the Counsel of the infinite Wisdom, and Goodness, and Power which made, and now upholds the World.

All which manifestly appears from the Harmony of this Law, with the Principles of our Nature and Creation; and also from the direct tendency it hath to the Perfection and Happiness of Mankind. For which Reasons, we cannot but think it a Contri­vance of the Maker and Preserver of Man, the infinitely good God.

[Page 221] And besides; this Law was so attested with mighty Wonders and Miracles, such as by their Goodness and Greatness proclaimed their Author.

Now a Law, enacted by such an Autho­rity, must necessarily come with a great Force upon the Minds of them that are subject: For, if the Command of a King come with Power, How unresistible must we think the Commands of God himself? How will it engage every one to Obedience? And then, how happy must they needs be, who live in a Society where the Laws of God are so carefully observed?

There are few Societies in the World so ill bested with Laws, but that if they be obey'd out of reverence to the Authority that made them, the Members of it will be in a good State. How much more must it be so here, where the Laws have such an immediate and direct tendency, to make those that observe them perfect and happy? where they do so straitly injoin a mutual care of, and love to one another?

5. The Sanction on which our Christian Law is established, is next to be considered. By this I understand (as all do) those Re­wards, but especially Punishments, which are promis'd and threatned, whereby the Hopes and Fears of Men are excited, and they by them engaged to Obedience, and deterr'd from the Transgression of the Laws?

This seems to me as a Reserue, which wise Law-givers have for foolish, and inconside­rate, and degenerate Man. For, whilst [Page 222] Men are Wise and Good, they will discover the Good at which the Law aims, and that will be sufficient to move them to Obedi­ence: as well it may, for this contains not only their own, but also their Brethrens good State. But when they are grown so foolish, as not to see what the Law intends, or so wicked as not to regard it, at least so unnatural as to mind none but themselves, then comes in the Supplement of the Sancti­on, which propounds and promises great Rewards to the Obedient: and if they be sunk so low, as not to desire to better their Condition, or at least not much to desire it, then they are presented and menaced with Evils to awaken and alarm their Fears; which seems the last hold that can be taken of Man, to bring him to a good State. And it is the Principle which is most opera­tive, in the worst and most degenerace of Men.

Now what greater or better Promises can be made, than those which in the Gospel are given us, to encourage our Obedience? For, we are assured, that if we patiently continue in well-doing, we shall receive the pardon of Sin; and not only that, but also Eternal Life and Happiness.

And what more terrible Threats can be made, than those which are denounced a­gainst all ungodly and unrighteous Men, that obey not the Gospel of Christ? For it is said, That they shall be punished with everlasting Destruction from the presence of the Lord, and from the glory of his Power, &c. 2. Thess. 1. 9.

[Page 223] 6. And lastly; as to the publication of those Laws (which is also necessary to make them obligatory) this is so plain, and they are so knowable and easy, that not only the Wise and Considering, but the Rash and the Igno­rant may understand, both what the Laws require, and of whom; and what is their End, and who their Author; and what will be consequent on the observance or violati­on of them.

Whosoever is capable of the plainest sense, and will believe the most unquestiona­ble Tradition; whoever observes Humane Nature, and is acquainted with his own Fa­culties and Inclinations, or will be concluded by Experience, he will be fully resolved that these are the Laws of the Kingdom of Christ, and that they intend the Good of the Chri­stian Church; nay, of the whole World of Mankind; and that they have God for their Author, and are established on so firm a Sanction. He cannot doubt this; Men of little and low Understanding, may be very sure of all this, it comes with so clear an Evidence. And if they have any assurance, it will constrain them to Obedience: and if it hath this Effect, How happy must that Society be, where they all conspire toge­ther, to make themselves, and one ano­ther, and all Men, as happy as they can pos­sibly?

O how pleasant a sight is this, to see Bre­thren thus united, to see every Man loving every one as his Brother, nay, as himself? But how blessed a thing is it, not only to [Page 224] behold this, but to partake of it, to be one of that loving Corporation, where every Member is touched with a sense of the Infir­mities of the others, and altogether do con­spire to promote each others Good and Welfare?

This is the State of the Christian Church in respect of its Laws. How much better than either the Gentile or the Jewish? Nay, how much better are our Laws than our Lives? Our Laws are far more excellent than any that have ever been in the World; but our Lives, I doubt, are not better; nay, I wish they be not worse than others. If the Laws be good, we should, and there­fore we may live well if we will, and it is our fault if we do not.

Here I might compare the Jewish and the Gentile Laws with the Christian, not only those Doctrine, of the Rabbies, and the Laws of the famous Law-makers amongst the Heathens, but even the Laws of Na­ture and of Moses, and shew how far short they were of the Law of Christ: But I shall not enter on this Argument now.

See our Saviour's Law, in the 5th, 6th, and 7th Chapters of St. Matthew, and other places of the Gospel; and the ends of most of the Epistles.

Fifthly; I proceed briefly to the Discipline which is appointed to be used in the Church toward Offenders. This we have set down Mat. 18. 15, 16, 17, 21, 22. compared with Luke 17. 3, 4. ‘ [Page 225] If thy Brother sin against thee, &c.’

1. We are not to understand this of eve­ry petty trivial Offence, (for such as these must be pardoned of course) but of some greater and more hainous Fault and Injury perhaps.

2. Nor is this to be restrained to Sins a­gainst our selves, so as to exclude those that are committed against other Men, or against God. The Sins against God, are against all Men. This premised; 1. Thou art to go to the Offender alone, and privately, be­twixt thee and him, tell him his Fault: and if he own it, and confess, then pro­ceed no further. If he do not receive thy Admonition, then, 2. take one or two more. And if he reject their Reproof also; then, 3. tell the Church: Make it known to the Governor of the Society, and let him in the publick. Assembly admonish and re­prove him. But if he still persist obstinate­ly in his Crimes, then let him be to thee as an Heathen, as one that is shut out of the Society.

And our Saviour hath determin'd, That as often as he repents, he must be forgiven, Mat. 18. 22. Luke 17. 4.

We find the Apostle St. Paul, according to this Rule of our Saviour, giving directi­on to the Thessalonians, 2 Epist. 3. v. 6, 14. To withdraw from those Brethren that walk disorderly; i. e. from those, the course of whose Life is such. And this may suppose, that the other former Methods have been [Page 226] used. And not to converse with such an one, that he may be ashamed.

1 Cor. 5. 5. To deliver an incestuous Person up to Satan. That is, to cast him out of the Church; and so he must fall under the Power of the Devil, under whose Dominion all they were supposed to be, who were not in the Kingdom of Christ; and he then ex­ercised his Power over them, inflicting di­vers Diseases on them, even to the destructi­on of the Flesh, that the Spirit may be sa­ved, &c.

Vers. 11. If any that is called a Brother, be a Fornicator, or Covetous, or an Idolater, or a Reviler, or a Drunkard, or an Extortio­ner, not to keep Company, nor to eat with such an one, either in Civil or Sacred Con­verse.

From these and the like Passages of Scripture, we may observe, That the Dis­cipline prescrib'd to be used in the Christian Church, is highly commendable, in that it inflicts Punishments

1. That are proper and very naturally consequent on the Offence: for, so it is, to withdraw from the Company of one that is in­jurious to me or others; and to put him out of the Church, that will not hear the Church; to deliver him up to Satan, that will not have Christ to rule over him. Men that thus offend, do, as it were, by their very Offences, ex­ecute these Punishments on themselves.

2. The Penalties are very Humane, such as will chiefly work on Men's Understand­ings and Modesty, and do suppose their [Page 227] Love to Vertue, and Sense of Religion, and Value for the Christian Institution: To admonish, to withdraw from, to account him as an Heathen; to shut him out of the Church.

Indeed there followed upon this, Dis­eases and Death; but these were instructive, and by such Punishments, greater might be, and were prevented.

3. They were as gentle and easy as could be inflicted; no more than Necessity, and the Nature of the Crime extorted. They were gradual. And yet,

4. Sufficiently severe; that if a Man had any Sense of Goodness, they must reclaim him.

5. Yet even the most severe were very charitable. They were not inflicted to sa­tisfy Revenge and Malice; but in compli­ance with Love, and to carry on the De­ [...]igns of Charity.— That the Spirit may be saved; and thou hast gain'd thy Brother. No other end.

Sixthly; The Holy Solemnities and Sacred Rites (to which every one, as a Christian, is admitted in the publick Assemblies) are such as are instructive to those that use them; as well as full of Argument, to in­gage them to the practice of Vertue; and they have a manifest aim and tendency, to make all that are admitted to them truly re­ligious toward God, and to unite them in Love to each other.

[Page 228] Besides; we may well suppose the Divine Blessing and Influence on these his own In­stitutions and Ordinances; and that we re­ceive more good by them, than is naturally consequent on the use of them.

I may refer them to these three Heads.

• 1. Praying to God.
• 2. Hearing his Word.
• 3. The Sacraments.

1. Prayer is one of the first and most na­tural of those Acknowledgments we make to God. And there is no holy good Man, that is not frequent in this: For, [...]he is sen­sible of his dependance on God, and there­fore he supplicates; he knows his own Guilt, and therefore confesseth; he understands his own Inability, and God's Power and Readiness to help others, and therefore he intercedes; and upon the receipt of any Good, he gives Thanks: and by all he praises and glorifies the great Power and Wisdom, the Goodness and Holiness of God. He owns him to be the Great and Good God, on whom all depend; and who governs the Worlds, and is the Author of all that Good which we or others enjoy; that he hath Right to our Obedience, and may require of, and do with us what he will.

All this we ascribe to God by our Prayers and Praises, by our Confessions of our Faults, and Intercessions for our Brethren. [Page 229] This is a piece of Worship so due to God, that we may not alienate it from him; it is an incommunicable Honour, which must not be given to any of his Creatures.

This is so just, and so fit a thing, that e­very one is naturally inclined to, and can hardly be with-held from it: Rather than not do it at all, they will pay this Homage where it is not due, and pray to Stocks and Stones, or to Men, that cannot hear, nor help them.

All which shews that we have a secret sense of our Dependance on God, and our Obnoxiousness to him, and of his Perfecti­ons. This is inherent in us, and we cannot but know it: and if we would carefully ob­serve and trace this Inclination, it would lead us to the knowledg of God, and we should easily infer that he must be powerful, and wise, and good, and holy.

Now tho no good Man can be with-held from frequently addressing himself to God in this manner, (for his Mind will silently ejaculate his good thoughts of God, and his holy Fervors will ascend up to Heaven, like the Fumes of sweet Incense; and he hath also his constant Times of entring into his Closet, and shutting his Door, and there pou­ring out his very Soul before Him that sees in secret, and will reward openly) yet be­sides all this, his great Humility in himself, and Charity to others, and Desire of God's Glory, make him to set a great value on the Publick Prayers; and it is, and ought to be a thing of great account, to join with the [Page 230] Assembly in Prayer and Thanksgiving to God. When a Man confesseth his own and his Brethrens Faults thus publickly, it must necessarily lay an Engagement on him for the future, to be careful to prevent the Re­petition of the same, or the Commission of any others, by himself, or his Brethren who join with him. His Intercession for others, and theirs for him, doth both suppose, and will increase their mutual Love and Friend­ship.

But all those Acknowledgements of the Divine Goodness, which are made in the so­lemn publick Prayers and Praises of the holy Congregation, as they proceed from true and right thoughts of God, and becoming Af­fections towards him; so they tend to con­tinue and increase their Knowledg and De­votions, and will have a mighty Influence on their Love and Good-will to each other. For, whilst they pray and give thanks for one another, they are in the greatest exer­cise and highest expression of their Love to one another, that can be; and by this they engage themselves to use their utmost endea­vours to do all good Offices for, and to make one another as happy as they can: For they that pray to God for the greatest Blessings of Heaven upon their Brethren, will not fail to do all they can toward the procuring of that Happiness for them, which in their Prayers they have desired of God.

And whosoever he be, that joins with the Publick Assemblie in Prayers for all the [Page 231] Congregation, but in private opposeth the Welfare and good Estate of any, or that doth not constantly and heartily endeavour it; he proclaims to the World that he is an Hypocrite, that he goes about to mock God, and to cheat the World, in that he pretends to pray for the Welfare, but acts for the Ruine of his Neighbour.

Again; the joining together in the same Religious Worship, the doing the same Actions, tends greatly to Love and Unity; especially when by this we discover our selves to have the same De [...]ires and Designs, as Men that pray together do.

Besides, a Man may reasonably expect to receive greater Benefits on the account of the united Prayers of many, than of his own single ones: and therefore our Saviour hath made the Promise to two or three met, and a­greeing together to ask any thing.

It is on this consideration, that an hum­ble Christian relies so much on the Prayers of the Church; and even when he is in se­cret, he is comforted with the thoughts, that the Prayers of the whole Catholick Church are made to God on his behalf.

And this I heartily with they would con­sider, who make so small account of those good Prayers, which are the Common-Prayers of our whole Church, and are used by all the Members of it.

2. Hearing the Word of God frequently read; and sometimes expo [...]ded. But is this such an Advantage? Yes [...]urely. Two sorts of Men will look on it as a great Pri­vilege, [Page 232] only to have the Word of God read to them: 1. Those that cannot read it themselves. 2. They who have it not in a known Tongue.

And hence it was, that in the beginning of the Reformation here in England, when it was first order'd that the Bible should be read in English in the Congregation, that the People flock'd so very much to the Chur­ches. Tho this is a thing now despised, and Men make no account of coming into Church till after the Chapters, as if it was nothing to have the Word of God read, by one whose Office it is to proclaim the Di­vine Counsel.

But if any will pretend, that he can read the Bible as well at home, and it is all one to have it read by one of his own Family, as by Christ's Minister and Officer: I will only say this, That the sacred Place, and the Time set apart for this thing, and the Pre­sence of others, may all contribute to his greater attendance to, and better observa­tion of it. Mirum Judicium oritur ex aliorum praesentia. And when I see many others hearkning to the Word read, it will excite my Attention, and thereby help my Under­standing.

I need not put you in mind, that care hath been taken in selecting those Portions of Scripture to be publickly read, which are most easy to be understood, and most useful and necessary to be remembred and practised.

But if a Man should persuade himself, that no Benefit will come to him by con­forming [Page 233] to the Orders of the Church, in coming to the publick Assembly to hear the Word of God read; yet he ought to do this, for the sake of that Society of which he is a Member, and for the sakes of the Ignorant, who by their attendance on the publick reading of the Word, will proclaim to the World that they are the only igno­rant Persons, if none else will come to hear it: And the Shame of this may make them absent themselves too, because they would not be look'd upon as so altogether, and only without understanding. Therefore to encourage and keep them in countenance, even such as can themselves read, should come to Church to hear the Scriptures read, tho there are other Reasons to move them to this.

But besides the bare reading, there is al­so the Expounding of the Word of God in the Publick Congregations, and it is applied to particular Cases: For, this is the business both of all Catechising and Preaching. Where any Text is not at all, or so well understood, there the Minister doth expound it by some plainer Text, or by an Interpretation of the Original; and he always shews its agree­ment with the common Notions and Sense of Mankind.

And if any be so careless or dull, as not to deduce the particular Consequences they might, nor make use of it to direct their own Practices, they are helped by the Sermon in those matters.

And thus by hearing the Divine Com­mands, [Page 234] and Promises, and Threatnings read, and explained, and applied, Mens Under­standings are increased, their Memories re­freshed, their Affections quickned, and con­sequently their Practice is better'd. For the Word of God, where it is understood and believed, where it is entertained and kept, it will have this certain Effect, to help Men to live holy and vertuous Lives; for it is a Spirit of Holiness and Purity that breaths in those Divine Writings, and they have this only design to make Men good.

3. The last of the Benefits I mentioned, which the Christian hath in the publick As­semblies, is the Sacraments.

I have already said something concerning Baptism, which is the initial Rite that is used at our first Admission, which solemnizes, and as it were confirms and ratifies the En­gagement, which the Proselite to Christia­nity then takes upon him.

I might here add, that it cannot seem im­probable to expect the secret and unseen, tho not unfelt Blessing of God to be convey­ed upon the Observance of his own Institu­tion, and the Prayers which are made by the Church on the behalf of the Party baptized.

The other Sacrament of the Lord's-Supper, if we consider by whom, and at what time it was instituted, we shall look on it as a mighty Privilege to be admitted to it: For our Saviour ordained it, and he did this at the time of his Death, when he was about to give the greatest Instance of his Love to us, that ever the World had.

[Page 235] If we think how frequently it was used by the Primitive Christians, and what an Esteem they had of it, we shall by this also be persuaded, that it is a very valuable thing. But on the other hand, if we make an Estimate of it according to the Judgment of our own Times, we must then look on it, as having either much Evil, or very little Good in it, for else sure Men could not pos­sibly neglect it as they do.

But let us not judge of it by any extrin­secal Considerations whatsoever. Let us consider the Nature of the Thing it self, and the excellent Uses it serves, and then we shall better discern the Advantages it brings.

The thing we are to do, is to commemo­rate the great Performances of our Lord Je­sus Christ, which were consummated in that painful and ignominious Death he underwent for our sakes: This we are commanded to do in eating Bread, and drinking Wine.

Now whilst we do an Action which so well becomes us, and that is so honourable to our dearest Lord, we receive unto our selves unconceivable Benefits: For, when we look on Christ crucified for our Sins, as the Sacrifice offered for us, this shews us the Heinousness of Sin, and makes us more sen­sible of, and sorrowful for the Sins we have committed; as also more to detest and re­solve against all Sin for time to come.

This also convinceth us of God's Right to challenge our Obedience, and to punish us for our Default. And he doth by this [Page 236] Instance ( [...]) shew us what we are to expect, if we continue in a sinful Practice.

Again; When we look on the Sacrifice, as accepted and esteemed by God, this will increase our value of Obedience to the Di­vine Law, and we shall set an higher Price on Holiness; for it was this which made our Saviour's Oblation so acceptable unto God.

This will also encourage our Faith and Hope in God, when we consider that a Sa­crifice hath been offered, and is accepted on our behalf.

When we take a view of our dying Sa­viour, as our Example and Patern, we then learn the most perfect Submission of our Wills, the most entire Resignation of our Selves to the Will of God, the most unconquerable Pa­tience, the greatest Resolution, and yet the most of Mildness, and above all, the most universal and intense Love that can be exprest; Love to Enemies, to malicious and wicked Persecutors, to be desiring hear­tily, and earnestly endeavouring their Wel­fare, whilst they are eagerly seeking our Ruine.

And when we have had Christ set before us, as dying for our Brethren, this will en­gage us also to do or suffer any thing for them. We cannot but draw this easy Conclusion, If he so loved us, we ought also to love one another.

[Page 237] I mention only some, and those but a few, of the Advantages which we may and do receive by the Sacrament of the Lord's Supper, for the increase of our Holiness, and our Peace. And this may suffice at pre­sent to the Sixth Particular; I now proceed to the Seventh and last.

Seventhly; The wise and good Counsels, together with the holy and virtuous Exam­ples of the Members of this Society, both those that are on Earth, and those that are in Heaven.

There is no Member of the Christian Church, who wants Counsel, or deserves Re­proof, or to whom Exhortation is necessary, but lives among those who both can and will (as Occasion serves) advise, and re­buke, and persuade him: for the Christian is fully instructed in what is good and fit; and it is his duty not to suffer Sin upon his Brother, but we are to exhort one another daily to the practice of Holiness.

And if we look into the Remains of the good Men, who in former Ages were Mem­bers of the Church on Earth, we shall find a rich Treasure of most wise and excellent Counsels, that will direct our Behaviour in every Condition we can fall into. These are extant in the Books of the Scripture, and in other Writings of a Christian Spirit and Temper.

And as for the Examples, how many are those that have gone before us in the ways of Holiness and Vertue, whose Practice is [Page 238] our sure Guide in the ways that lead to Happiness. I need not mention those known and celebrated Names of Abraham, Isaac, and Jacob, of Job, and David, and the Prophets of the Lord, who were all Mem­bers of the same Church, of which the E­ternal Word, the only Begotten of the Father, is the Head.

Besides these ancient Worthies, we have the Lives of those good Men, who were with, and since our Saviour, who have set us the fairest Copies of Meekness and Hu­mility, of an undaunted Courage, a firm Patience, an Obedience to Superiors, a Justice and Honesty in all Dealings, an uni­versal Charity and Good-will, an exact Temperance, a true and an excellent Reli­gion: In short, they have gone before us in all the ways of Holiness and Goodness.

But over and above, and which is more than all these, we have upon sure Record the most admirable Patern of Goodness that ever the World saw, in the most ex­cellent Life of our most blessed Lord. There is Holiness in perfection, and Vertue in its most exalted state; there we see the utmost possibilities of Goodness, to which Human Nature can be raised on this Earth.

This and the rest of those great Exam­ples, serve to instruct our Ignorance, to quicken our Dulness, and to encourage our Faintings and Despondencies.

Besides these, we have Examples of Men now alive, which teach us Religion and Vertue, and engage us to practise it. As [Page 239] bad as the World is, there are those who shine as Lights in the midst of the darkness of this Earth. There are many whom the Grace of God hath taught to live soberly, and righteously, and godly; who keep their Appetites and Passions under due restraint, and good government, so that they are harmless in their Conversation; and not only so, but they live to the good purposes of promoting their own and other Mens good Estate and Welfare.

I have now briefly touched upon the Pri­vileges Men do or may receive by being Members of the Christian Church: but I have not in my Discourse observed the Me­thod which I intended, because I would be shorter; I shall therefore only mention how it is with them in respect of God, and of the Devil.

And briefly, the Case is thus in respect of God, That it is a matter of far less difficulty for us, who have the Gospel, and live tho but in the outward Communion with the Church, to repent of our Sins, and become good Men, and to live holy Lives, than it was or is to any others. This is now made so practicable, so feasible a matter, that no Man falls short of it, who is not foolishly obstinate, unaccountably sottish, and unna­turally neglectful of himself, and careless of his own Happiness: so that whoever fails, it must be resolved into his own gross stu­pidity, sottishness, and self-neglect; for he is now put into a condition and capacity [Page 240] of receiving the greatest Mercies from the Divine Bounty, and is in the way in which God usually does communicate them.

But as many as are recovered out of a state of Sin, to a Life of Vertue, their past Sins are all pardoned, their frequent Infirmities and Shortnesses are also remitted, so as they shall not rise up in Judgment to condemn them: and they have eternal Life ascertain'd to them, by the immutable Promise of that God who cannot lie. They are under his Protection and special Providence, who or­ders all things that befall them, so as that they turn to their Advantage, and are made serviceable to their Vertue, and will increase their Happiness.

Lastly; As to the Devil, the Prince of the Power of the Air, the Spirit that works in the Children of Disobedience: They are re­deem'd from under his Vassalage, he hath now no more Power over them; he cannot domineer over their Souls or Bodies, as he did before the coming of our Saviour: His Oracles are silenced; his Power lessened; the Light of the glorious Gospel hath scatter'd the Powers of Darkness, so that now they creep into the Corners of the Earth.

Now that Mens Souls are freed from the Ignorance, and those Errors under which they were held, their Bodies are also free from the Hellish Cruelties of Tyrannical Fiends: They are no longer under the Power of Satan, now that they are become Subjects of the Kingdom of Christ, who hath conquered and triumphed over the [Page 241] Head of the Apostate Spirits, and hath the Keys of Hell and Death.

Thus I have briefly represented the great Benefits which accrue to Men by being Mem­bers of the Church of Christ, whether we consider them as single Persons, or as in So­cieties, with reference to God, or the De­vil. For, whether we consider the Great­ness and Largeness, the vast Extent and long Continuance of the Church, or the ex­cellent Wisdom and Goodness of many of its Members; whether we look on the En­gagement laid upon them in their first Ad­mission into the Church, or the admirable Order and Government of it, or the incom­parably good Laws which are given to all its Members, or the proper and wholesom Discipline which is used in it, or the Religi­ous Exercises which are used in the Publick Assemblies, we must necessarily confess, that all these will have a mighty Influence on Men, to make them good in themselves, and good in all their Relations. And if they become good, they are then from un­der the Dominion of the Devil, and within the Kingdom, and so under the Protection and Care of the Soveraign Lord of Men and Angels: and they con­tinuing to do well, shall be Partakers of everlasting Life and Happiness.

[Page 242] This is the Condition, these are the Privileges of every true Christian, of eve­ry Man, who is not grossly wanting to himself, and careless of his own manifestly greatest and best Interests.

The Inferences I would make, are these two:

I. Let us then set an high value upon the Christian Religion in general; and in particular, on our being Members of that Body of which Christ is the Head. Since so many, and such inestimable Ad­vantages accrue to us by being parts of this Society; let us take the greatest care to preserve our selves in Union with it: Let us not, as too many in our Days are, be indifferent whether we be of this Body, or no: Let us not needlesly separate our selves from it. Do not make slight Account of those Censures, which cut us off from the Church: for if they be exercised, non errante Clave, that is, upon good ground, a just Cause, and by a just Authority; God confirms in Heaven, what his Com­missioners do upon Earth: Whose Sins they remit or retain, are remitted or retained by him also. And if there be a Male Administration, yet the excom­municated Person is deprived of some Benefits which otherwise he might have.

[Page 243] Have a great regard for that Body, of which whosoever is a Member, hath so great Privileges. Be careful not to make any unnecessary and unnatural Di­visions and Schisms in it, or to do any thing that may tend to the dissolution of that most excellent Scociety.

II. Let us behave our selves as be­comes the Members of this excellent So­ciety; and let our Lives and Tempers, our Devotion towards God, our Justice and Charity towards Men, our good Government of our selves according to the Rules of Temperance and Modera­tion▪ let these make it manifest, what excellent Advantages we have by being Members of the Christian Church.

We have Advantages above others; let us shew this by living better Lives than others: If we be not much better than other Men, we must needs be far worse,

Let us not be so foolish as to neglect the Advantages we have. Forsake not the assembling of your selves together, as the man­ner of some is, &c. Neglect not the Sa­craments, as too too many do.

I conclude all, by reminding you, in short, of the Advantages of which I have spoken: And desire you,

• [Page 144]1. To consider Men singly. And,
• 2. In Societies.

And under the First;

That their Knowledg and Wisdom, their Vertue and Goodness, their Quiet and Peace, their Joy and Pleasure, their future and everlasting Happiness, are fur­ther'd and secured by their being Members of this Society.

Under the second;

That this sacred Society is a great Security to, and Establishment of that Or­der, which is necessary to all Civil Socie­ties, and doth greatly conduce to that Peace and Prosperity, i. e. Wealth and Credit, which is their End. This Society is so far from interfering with the Civil, that it is very beneficial to them, for it preserves and confirms them.

All this Good is procured by Mens be­ing incorporated into the Body of Christ; as appears,

First; By the first Admission and Entrance into the Church, which is done by a publick Profession of the Religion of Christ, a being baptized into the Name of Father, Son, and Holy-Ghost: All which must lay a great Engagement on us to live holy and excellent Lives, that so we may live answerably to the Profession [Page 145] we have made, and the Engagement we have taken upon us.

Secondly; This will also appear hugely beneficial to that excellent Order and Government, which is setled and is to be observed in the Church; but e­specially those incomparably good Laws, which are given to this Society, those e­specially which are peculiar to it: Those of Love, and doing good to all; in es­pecial manner, of Love to one another, of forgiving even Enemies, of Meek­ness, &c.

And also that most humane and pro­per Discipline, which is prescribed to be used toward Offenders: For, this is a Go­vernment, whose design is the Increase of every Man's Vertue and Happiness.

And this Government is so excellent­ly contrived, that the particular and pri­vate Interests of any do never clash or interfere with the publick Interest of the Society in general.

And tho many Corruptions and A­buses have crept into the Government of the Christian Church; yet even in a very Male-Administration of it, there are still great Helps to Vertue: And those very Formalities, and Shadows, and Names of some Offices and Things, which remain, may serve to put us in mind what ought to be, and what we should take care to do, or to avoid.

[Page 246] It is in this, as in other Governments, better to be under bad ones, than none at all; and more eligible to bear the Cor­ruptions of Men, who are at present in place of Power, than to attempt a Change of the Constitution, or to go about to alter the Government it self.

Thirdly; The Archives and Records of this Society; which are contained in the Books of the Old and New Testa­ment, (which indeed it is possible a Man may have, that is not of this Society; but by his being of it, he is entitled to this Privilege) he now hath free access to them.

And how much these Divine Records tend to enlighten Mens Minds, and to purify their Hearts, only they know, who have used them. There we have upon Record the first Original of this excellent Society, the gradual Dispensa­tions of God to his Church of all Ages; the Examples and Lives of many of the Members of it, but especially the Holy Jesus; the Acts of Government and Dis­cipline, which have been in the first Age after Christ.

Fourthly; The Publick Assemblies for the Exercise of Religion, to which they are admitted: Where,

• [Page 247]1. They pray to God publickly for and with each other.
• 2. The Scriptures are read.
• 3. They receive the Sacrament of the Lord's-Supper, and Infants are baptized.

Fifthly; The Conversation, the Coun­sels, and Exhortations, and Reproofs, and Examples of their Fellow-Members.

All these tend to make Men vertuous, and that brings with it present Peace, and future Happiness; for God loves, and will reward Vertue, &c.

THese Words are enforced by a ve­ry great Authority, and it was necessary in the Opinion of some, that they should be born up by the Credit of the Law-giver: that the re­pute of his Wisdom and Goodness might [Page 250] take off the Scandal of Folly and Evil in the Command: For, with many this Text and divers others are contradictory to Reason, and opposite to the Nature of Man: than which Opinion, I know nothing more pre­judicial to Christian Religion.

For, if this be granted, it is then con­fess'd, that our Religion is false and evil; that whosoever believes it, believes in Op­position to his Mind; and he that obeys it, doth it to his own Hurt; that he ruines himself, and depraves his Nature.

This Error tends to the utter Subversion of Christianity: For, it makes it impossible to be either believed, or practis'd: For no Man can give Credit to that, which contra­dicts what he cannot doubt; and no Man can do that, which he is assured tends to his Destruction, as all Actions do, which are repugnant to his Nature.

No Man can believe what he cannot con­ceive, nor can he conceive a Contradiction, not apprehend what is impossible; nor can he do that, which he thinks so evil, as that is, which is intrinsecally repugnant to his Nature.

He that hath entertain'd this Conceit, must also assert, that he who will believe the Articles of our Faith, must lay aside his Rea­son; and he who will obey the Precepts of Christ, must put off his Nature, and cease to be a Man, if he will be a Christian.

But how unworthily doth this reflect up­on God, by making him thus at odds with himself; that what he made at first, he af­ter [Page 251] destroys; that his Works of Creation and Redemption clash? It argues him to have forgot the Capacities of his Creatures, when he makes a Revelation of that, which is unconceivable by them; or hath required them to do what is not possible they should do; and doth all this for their Advantage, which will infallibly ruine them.

Besides; What a disparagement is this to Religion? How justly is that suspected for a Cheat, where to the belief of its Articles, and practice of its Duties, Men must be Un­reasonable and Unnatural? And how doth this open a door to Error and evil Practice, by deposing Reason, and casting off Nature? For, he that doth this in any Case, may for ought I know, do it in every one; and then he must believe all that is told, and do all that is bid him; and then he will believe Lies, and practise Wickedness.

In short; This Opinion takes away from Christians all means of distinguishing Truth from Falshood, it subverts the Foundations of all Discourse, it leaves no differences of Good and Evil. All this is most true, if Man must believe what is contrary to the un­doubted Principles, and the truest Discour­ses of his Reason, or do what is repugnant to his Nature.

He that is thus perswaded, hath cast off his sure and faithful Guide, and now must wander after Fancy, and be at the Mercy of every one, who will pretend Inspiration.

This evil and false Opinion [...] by some Mens Mistake of [...] some [Page 252] few other Texts; which yet to them that have well consider'd, appear both consonant to Reason, and agreeable to Nature. The Design of this Discourse is to remove that Prejudice, which many have entertained a­gainst this Precept of our Saviour, and to shew that it is not unreasonable, as many, whose Mistake and Passion make them un­willing to practise it, pretend it to be.

This will be very evident to them that consider;

• I. The true Sense and Import of the Words.
• II. The Reasonableness of that Practice which they direct to, and the Argu­ments which perswade to it. And,
• III. The Falseness of those Objections that are against it.

I. The true meaning of the Words will be apparent, if we consider,

1. The common Acception of them.

2. How they were understood of old; for they are here brought in, in opposition to what was then spoke, and so the Words must have the same Sense they then had.

3. The Relation and Order they have to other Precepts; for without this Compara­tive Knowledg of the Law it cannot be un­derstood.

1. As to the common Acception of the Words, there can be no Controversy, be­cause [Page 253] the Philosophers (who have frequent­ly taken to themselves a Liberty of impo­sing their Sense upon Words, yet) in this agree with the Vulgar, both of them un­derstanding these two things by Love. 1. To wish and desire well to any. 2. To do well to them.

1. To think well of, and towards ano­ther, to wish and desire their Welfare, that is the Soul; to do them that Good which is wished them, that is the Body of Love: both are essential and necessary to the being of a real Love.

This Love will express it self variously, according to the different Conditions of its Object, and the divers Degrees of its own Power. If the thing loved be very good, then Love puts on the Garment of Gladness, and is delighted in it. If it be in very bad State, and destitute of Good, then Love turns into Pity, and commiserates. If it be unable to help, it stays in Desires, and good Wishes; but if it have any Power, it exerts it, and goes forth into Action.

All agree, that to love is (according to St. James) not only to speak good Words, but to have good Thoughts and Desires; not only to wish well, but also to do well, where we can. To speak well is but the Picture of Love; to think well, is Love in the Womb; but to do well also, is Love brought forth, and perfect, now it is finished.

Our Enemies are those that hate us, that is, who both think, and do us evil, who both desire and do us Mischief: Neither of [Page 244] these alone are sufficient to denominate Men our Enemies. All grant our Friends may do us ill Offices, and they that heartily wish us well, may do that which they desire to do, who intend to ruin us; and yet we call them not Enemies. Nor on the other part, can we justly call any Man so, who hath Power to hurt us, and doth not: for we have no other way to know his Thoughts but by his Works; and if they do not yet come to these, it is an Argument they are not the setled Judgment of a Man's Mind; that they are not consented to; and no Man is to be censur'd for that which is a matter of Practice, and is not his practical Judg­ment.

No Man can be said to be, or to do any thing that merits Praise or Blame, where he hath not given his Consent, and where the Action is within his Power, and follows not, there he doth not consent.

2. These Words were so understood by them of old, as they generally are: This appears sufficiently by both the Doctrines and Practices of those Jews who were pha­riseiz'd, and wholly adhered to the Tradi­tions of the Elders, and the Opinions of their Doctors and Rabbies. Their Carriage was such, as shewed they thought themselves not only permitted, but commanded to desire and do Evil to their Enemies; and all were such in their Esteem, who were not Jews or Proselites: And therefore they denied them common Offices of Civility, would not (Monstrare vias eadem nisi sacra colenti) so [Page 255] much as direct a Stranger in his way, if he were not of their Religion. And besides, call'd them by most uncivil Names, as Dogs, &c. and would injure them by Fraud or Violence, and did all that which I before said of Love, to those of their own Na­tion.

So then the Words of the Text being spoken in opposition to their Opinion of old, must be understood in the same Sense they took them in; and then the plain Sense of our Saviour is; that we should design their Good and Welfare, who desire and intend ill to us. That we should repay Hatred with Love, ill Offices with good ones: and in sum, do well to them, that do evil to us; not requiting Hatred with Hatred, one ill turn with another.

3. Let us consider the Words with Rela­tion to other Precepts: This is necessary to be considered for the understanding the Bounds and Limits of any Precept, and con­sequently how far it is obligatory.

There are two Propositions, which in ge­neral may serve for Rules, in the Interpre­tation of any Command, and they are not, that I know, denied by any.

First; That no Action that is impossible, is commanded, and none that is necessary forbidden. If any Laws be made that keep not within these Bounds, it argues Folly, and perhaps Cruelty in the Maker of them; and he to whom they are made, cannot be under any Obligation.

[Page 256] Secondly; No Law that is particular, and of less moment, can null one that is greater and universally obliging: Such are those, Love and do Good: Avoid Evil, &c. And where two good things are in Competition, and one is appe­rently better, chuse the best; because that which is less good, habet Rationem mali: [...]: This is the untransgressible Law; it is contrary to Nature to do otherwise, this is perpe­tually obliging: This is a Law which cannot be abrogated, from which no other Law can derogate in the least. So that no Precept whatsoever can oblige any Per­son not to do that which is better: Of two good things, the greater; of two Evils, the lesser is always to be chosen: And indeed Men naturally do chuse that which they appre­liend to be so.

These two Rules premised, it is manifest that our Saviour, in this Precept of loving our Enemies, doth not command us;

1. To love any thing that is in it self Evil, nor to be pleased with our own Harm considered in it self: This is impossible for Humane Nature to do. He doth not by this intend to make us affected to Evil, as we are to Good. This we cannot be whilst we are Men; our Nature must be first destroyed. Every one naturally and necessarily intends his own Preservation, and is averse from that which tends to his Ruine. The desire of his own Preservation and Perfection is a Principle so deeply ingraven in Man's Na­ture, [Page 257] that it cannot be obliterated. Nor,

2. Are we here commanded to do no Evil to those who are our Enemies. Men who are competent Judges of Offences, and who have Power and Right to punish Offenders, are not hereby forbidden to inflict Penalties on them, where other Methods will be pro­bably ineffectual, to remove or prevent some greater Evils. This makes doing ill to any, not only excusable, but necessary, where a greater Evil cannot be removed without it. And,

3. If we may do any Evil to another, then we may also desire and will it. It is unquestionable, a Man may will to do what he may do. And he may do Evil to another Man, where,

1. It is the likeliest means to procure the Offender some greater Good, than by this he is depriv'd of. Or,

2. Where it is but consistent with his Happiness; if it be in order to the greater Good and Advantage of others, the Liber­ty and Security of other Men, the Publick Peace. This is the only Reason I can readi­ly think of, why the Life of a Robber should be taken away, that People may be secure and quiet in their Possessions, and encoura­ged to Labour and Industry to get, by their being protected by the Laws in keeping what they have; and also lest the Conta­gion should spread, and the Malefactor him­self proceed to more Offences, and others receive the Infection from him. All which is more valuable than such a Man's Life.

[Page 258] These are the Principles of Justice; and our Saviour came not to overturn any of these Foundations.

This then seems to be the Sense of our Saviour in this Precept. Not that we should love any thing that is Evil to us, and tends to our Ruine as such: Nor, that we should not endeavour and take the best and likeliest ways to free our selves from a bad Estate: Nor that we should not do and desire some Evil to Men who may be our Enemies, pro­vided that it be in order to a greater Good, than it is a Deprivation of to themselves or others, and never inconsistent with their Happiness. But that we should desire and do as much as we can, all that Good to them who design and do the worst Evils to us, which can be consistent with our wisest En­deavours after their, our own and others greatest Good.

This seems to be all that is meant by this Precept. Only this Caution is necessary; that Passion, and Interest, and Folly must not determine in the case; but Wisdom and Righ­teousness must sit in Judgment, and decide what is, and what is not consistent with their, or other Mens greater Good.

II. Now let us consider the Reasonable­ness of such a Practice considered in it self; and the Arguments that are drawn from such a Consideration of it, as well as the more external that perswade to it.

1. Consider Love in it self. It is the most pleasant as well as the most beneficial and [Page 259] perfective Operation of Man.

There is none but will confess himself be­holden to this Passion, for the greatest De­lights he hath ever met with. It is that which makes us receive any thing of Plea­sure in our Enjoyments: Without it the best Condition would afford us no Content, and with it we shall have Satisfaction in the worst. It is Love more than any other thing, that differences Mens Delights, Estates, Enjoyments, &c.

Our Delight consists not in having abun­dance of Riches, nor in being honoured, nor in knowing much; but in our Love and va­lue for these things. He that hath much, and loves not his Wealth, hath no more of pleasure from his Riches, than he who is poor. Hence is it that the Necessitous hath more of Delight in his Condition, than the Wealthy-Man in his; because he more loves and values his few Necessaries, than the other can his many Superfluiries.

But I need no further Evidence of the Pleasures of Love and Good-will, than an Appeal to every Mans Sense and Observati­on of himself will give. The more he has of this, the better it is with him. If there­fore it be extended as far as there is any thing that may be an Object of Love, how great must his Delight be? The most that we know of Heaven, which is a State of the greatest Pleasure and Delight that Humane Nature can have, is, that there is a constant and a great Love; and Hell; which is the greatest Torment, is destitute of all Good-will: [Page 260] Love and Kindness are banished hence, and Spite, and Hatred, and Envy, take the place.

How beneficial this Temper is to Humane Nature, is very apparent. The Body it self shares in the Advantages that come by it. In the Opinion of the French Philoso­pher, as well as the Observation of many, it is literally Health to the Navel, and Mar­row to all the Bones. It gives Warmth and Motion to the Blood, and new fresh Spirits to the whole Body: and on this account he thinks it more adviseable to live in a mista­ken Love, than in Hatred that is true, and hath a Foundation.

But if this admit of Dispute, yet that is unquestionable, that it is far better to love with Reason, than to hate without it; and that is all I plead for.

But these are the least of the Advantages we have by Love: the greater are those, which more immediately concern the Soul, and they are summ'd up in this, the knock­ing off the Shackles and Fetters, which Ha­tred, and Sorrow and Fear had bound up our Powers by; Love, that comes and mighti­ly rescues us from that Bondage and Thral­dom: It sets us at liberty, unties the Tongue of the Dumb, and unlooses our Hands that were bound. It brings us back from the Solitude, whither Hatred or Fear had dri­ven us, to a Converse amongst Men, and makes us active, and disposes us to the Em­ployment of all our Powers, which is neces­sary to their Perfection, and hath a great [Page 261] tendency to it. That is the first, from the consideration of Love in General.

Secondly; Now consider it with its Ob­ject, Enemies.

1. They may do us much Good, and we are often the better for them.

(1.) That whereby they intend to ruin us, is often our Advancement; the Blow by which they would kill, cures us; so that the Sword becomes a Lancet; and the Ene­my who designs to make Wounds, proves a Chirurgion and heals them.

Indeed this being besides their Intention, we perhaps shall not think they merit our Love, or Thanks the more; but however, they are Instruments of Good to us; and we should love that which is any cause of Good to us. Joseph, on this account, was not himself, nor would have his Brethren angry with themselves, because tho they intended him Evil, yet God did him good by it, and used them as Instruments thereof. We love things that cannot intend us any Good, if yet we receive any from them, such are all without Reason. Thus the Sword with which a Man hath defended himself, is of great value with him; and why should not we as well love them that do us Good against their Will, as those that do it without any Will at all? But,

(2.) We owe much to their evil Designs and mischievous Devices against us.

This makes us cautious and circumspect, and this Caution makes us wise. He con­sidered this rightly, who when he would re­pay [Page 262] every one what he had received from them, gave his Prudence to his Enemies. This Apprehension makes us more exact in what we do, than otherwise we should be. We shall go upright, if we know there be those that watch for our halting: We shall be more accurat in our Actions, where we are to receive our Doom from Enemies, than where Friends are to judg us. Friends are often so blinded with Passion, that they can see nothing that is amiss; and Enemies are so envious, that they acknowledg no­thing Good, but what is eminently so. This is therefore a Spur to make us do our best.

Many Men, if they had had fewer Friends, and more Enemies, had been much better than now they are: Therefore we must love them as we love Poisons, that are mixt by the Physician so, as they are made soveraign Medicines, and cure our Disease. This is the first.

2. Tho our Enemies do Evil to us, yet there is Good in them; and for the sake of that we must love them. Wilt thou destroy the Righteous with the Wicked? said Abraham to God, Far be it from thee. It is the same Injustice, for any to hate and destroy the Good which is in any Man with the Evil, where a Separation can be made. God sent his Angel to bring Lot out of Sodom; and in the Deluge, Noah was warned and saved in the Ark We should follow this Example; prosecute and destroy the Wic­kedness, the Evil of a Man; hate that with a perfect Hatred; but spare the Man, be [Page 263] kind to our own Kindred, have regard to God's Creature and Image, lov [...] the Christian.

Physicians do never cut off any part of the Body which is not so corrupted, that there is no hopes of a Cure, and where the rest of the Body is not in danger by it, and the Part it self not vital, not necessary to Life.

And in the Body Politick, the Relatives of an Offender are not involved in his Suffe­rings, where the Offence is not very great; nor there unless it can be supposed they were Partners with him; or it be necessary for the publick and greater Good, both to demonstrate a great Severity against such Crimes, and thereby to terrify Men, and also the more to engage all Relations to concern themselves in one anothers well-doing.

Somewhat like this should our Carriage be in the Case before us. Is there any hopes that the Evil may be removed from the Life and Mind of the Man, without his Ruine? Try if it may. And it is hard to say that a Man is, or can be so much our Enemy, that he will never be our Friend. We cannot affirm that the Case is desperate, that he is unreconcileable. Surely no Man is so much a Devil, as to be implacable, this can never be. Besides, there may sometimes be a deal of Wisdom and Goodness, which must be loved, and the Man valued for it.

Lastly; We are never to do any Evil which will make it impossible for our Ene­mies to be happy: this would be to cut off [Page 264] a vital Part. Such was his hellish Malice, who perswaded his Enemy to blaspheme in hopes of Life, and then presently stabb'd him, and then triumph'd in the greatness of the Mischief. I never yet met with an Instance of one more a Devil. This Man had per­fectly cast off Humanity; and he hath done so too in great measure, who doth not so much desire every other Man's Happiness, as that he can do nothing, that is not in order to, at least very consistent with it.

As to the other Comparison, let us not do that which the Soveraign Lord of Hea­ven and Earth so much disowns, punish the Fathers for the Transgression of the Children. Let every one die for his own iniquity: Find out the Criminal, let him suffer. Here's a disorderly Passion founded on some easy and ordinary Mistakes; remove these, but let the Man live: Let not him suffer, unless this be the best Method for the removal of this, and prevention of a worse Evil that may befal him.

What I have now said, signifies, that a special Care and due Regard should be had to all that is good: and when our Anger and Displeasure would instigate us to devise and do Mischief to our Enemy, then consider, he is a Man, that is, one who is liable to Error, but yet capable of Information: One who is subject to do Evil, but yet often is changed, and amends his Life: One of God's Creatures, and one of the most excel­lent of them; and shall we destroy that which we could not make, that which God [Page 265] himself made, with so much Wisdom, and such greatness of Power? Can we have so little esteem of the Work of God? Can we destroy what we do not understand?

Besides; Man is God's Image, and all the Lines can never be so much obliterated, as that there should be no resemblance: And if there remain any Lineaments of our Father's Face in a Picture, we shall surely keep it as a sacred Relique.

Will not this move us? Yet our own Likeness may. Can we love our selves, and not love our own Picture, that is so very like us? Or not love one, that is Flesh of our Flesh, and Bone of our Bone? So every Man is to another.

Or lastly; Have we any Love to our Sa­viour? and shall not we love his Disciple? Do we value our Religion, and have no more regard to the Professors of it? Did Christ die for him, that he might live for ever? and will not you suffer him to live here?

Briefly; there is often a great deal of Good in him that is our Enemy; and we must love that, and him, for the sake of that Good. We do not well to cast away the Corn with the Chaff; nor the Garment, be­cause of one Spot; nor disfigure the Face, because of a Mole; nor pull out the other Eye, because one is lost already. And yet thus we do here, when we hate the Man, tho he be otherwise very good, because he is our Enemy. But,

[Page 266] 3. If there be very little that can be cal­led good in him; if he be an Infidel, and foolish, and evil; if he not only be no Christian, but hath also put off Humanity; if worse than a Beast, if almost as bad as we imagine the Devil is: then the greater is his Misery; and since he is capable of Re­covery, the more compassionable is his Case.

The Man is miserable, and therefore to be pitied: It is unnatural Cruelty, it is monstrous Inhumanity, to hate, to prose­cute one in Misery. And this is the State of that Man whom I have here described; nay, it is in part true of every one that is my Enemy: For every Man is so far from Happiness, as he is from Love, and Hatred is distant enough from that.

Besides; He who continues in Spite and Malice against me, is an Enemy to God; and he that is so, is in the unhappiest Con­dition imaginable: Why should we add to his Misery, which is already so great?

Thirdly; Consider your selves, they are your Enemies.

1. It is no way proper for your selves to sentence and punish in the case, because you are so apt to mistake every where, and especially to be partial in your own cause. We are neither wise nor just enough to be Judges in such a matter. We may be so far deceived, as to think them our Enemies who are not; and we oftner mistake thus than we think we do: In this case to hate, is very evil in the opinion of all.

[Page 267] It is supposed in the Text, that Men are our Enemies, yet we must love them: If they be not so, we are worse than Heathens; and if they be, yet,

The Cause being our own, we cannot be thought competent Judges for our selves, against another Man. We are so apt to over-value every petty Interest of our own, as to think that all other Mens Concerns, how great and valuable soever, must give place to ours. We generally only consider our own Affairs, and are wholly regardless of other Mens.

This is one Reason why all Controversies betwixt Man and Man, are referr'd in all Countries to a third Person, who is more indifferent and impartial, and so will pro­bably be more wise and just than a Party would be. Here also it cannot be proper for you, because it belongs to God himself. Vengeance is mine, and I will repay it, saith the Lord, He only can understand the Crime, so as to proportion a Punishment to it.

Considering how apt we are to be over­passionate in our own Concerns, and to be too much exasperated, where we are oppo­sed in any little trifling Interest, we should rather refer our selves to one that is per­fectly wise and just, than pass Sentence our selves against a Man, as we do if we hate him.

It becomes the Modesty of one that knows himself apt to mistake, to refer himself to the Judgment of another; and if we will [Page 268] be decided by him who is most fit to de­termine, that is, by God himself, then the Controversy is ended, and we must not hate, but love our Enemies.

2. He is our Enemy, but a Friend perhaps to many others as good and better than we: and cannot we be satisfied with, and love that which is prejudicial to our particular Interest, if others receive Advantage by it? If the Rain that overflows me, make my Neighbour's Field fruitful, I must not dislike it: And if the Sun warms thousands by the Heat, which scorches me; or the Sea­son by which I suffer, favour many others; I am not to be displeased.

And if he that is mine Enemy, and oppo­ses my Interest, be a Friend to many, I will love him, in as much as I am taught to re­gard other Mens Interests, and not only to mind mine own Things. He that only con­siders himself, and his own particular Ad­vantage is his Center, may hate every thing that opposes him in it; but he that takes other Mens Concernments into his thoughts, and desires their Welfare as his own, as everyone doth, that is true either to Christianity or Nature, will not be so much disaffected to that which is against himself, if it be for others; but will love that which doth them good, tho it preju­dice himself.

3dly; Your Enemies; Who have therefore known what it is to have Enemies, and have felt the evil Effects of Hatred and Unchari­tableness: It is reasonable to expect that [Page 269] such should not do that, which they know to be so great an Evil.

If it be no Evil to have Enemies, why do you complain? And if it be, why will you do thus? You see the Evil of it in o­thers, why not in your selves? Will you condemn that in them, which you allow and practise?

Both Religion and Nature teach us to be affected towards other Men, as we are to our selves; to love our Neighbours as our selves; and to do to them, as we would have them do to us.

The Providence of God has given us such Natures, and put us in such Circumstances in the World, that we have the greatest En­gagements laid upon us to mutual Kindness and Good-will. He had made us all of one Stock; we are also like one another; we stand in need of each others Help and Ser­vice: We make voluntary Agreements, and enter into Covenants and Contracts, by the Institution of God, as well as by the Constitutions and Appointments of Men, to love and serve one another. Love is the Heart of Civil Society.

And besides all this Provision, which Di­vine Wisdom has made for our Exercise of Love; he has by the Gospel taught it us, and obliged us to it in a most extraordina­ry manner: For, Love your Enemies; that is,

4thly; Yours, who were loved when you were Enemies, and had been miserable if you had not. Rom. 5. 10. When we were [Page 270] yet Enemies, we were reconciled to God by the Death of his Son.

Here are three Particulars very con­siderable:

• (1.) What kind of Enemies we were.
• (2.) Who it was to whom we were E­nemies, and who loved us.
• (3.) With what kind of Love.

(1.) We were the most causeless and un­reasonable, the most disingenuous and un­worthy, the most weak and inconsiderable Enemies that could be. What Reason, or shadow of Reason will any Man bring for his Hatred against God? Why should Man be angry with God? Or why should he hate him, who is altogether Good, and can do no Evil? What could make him at odds with his Maker? or engage him in a quar­rel with his Preserver? This is wholly un­accountable. How base and ungrateful is Man, to oppose the Interest of God, who has done him so much Good? Doth he thus requite his Love, his great Kindness?

Lastly; How little can he do against God? He is not, nor cannot be hurt by Mens Ingratitude and Rebellion: No; what we intended against Heaven, falls upon our own Heads. Such a kind of Enemies we were; and yet,

(2.) Our God and Saviour loved us. God who is infinitely wise, who depended not on us, who is our Example and Patern, and to be like him is our greatest Perfection.

And lest any should say, Because he de­pended not on us, and was so much above [Page 271] us, therefore he loved us: God in our Na­ture, the Man Jesus Christ, loved us; he who was like as we are in all things, except Sin. He that was so injured as never Man was, who received the greatest Indignities and Contun [...]elies, and tasted the bitterest Fruits of Malice; yet he loved, and prayed for, and did good to his worst and cruellest Enemies.

(3.) God and Christ loved their Enemies with the greatest and reallest Love. God so loved the World, that he gave his only begotten Son, &c. And our Saviour, laid down his Life; and, greater Love than this hath none.

Now then we, who have seen such Exam­ples of Love, as are those of the ever­blessed God and our Saviour, and who have received so much of Good by this Love to us, when we were Enemies; how can we not love our Enemies, who are in no de­gree so unreasonable, or disingenuous, or inconsiderable as we were to God?

5thly; Tours, who are Christians, and there­fore cannot be hurt by any Man, so as to be made miserable. All that any Man can do against a Disciple of Christ, is but lit­tle, so little, that it is not worth his ear­nest Contention. Our Saviour bids us not fear them that can kill the Body, and after that have no more that they can do. And our Ima­gination representing Evils much greater than we find them, if there be no reason to fear our Enemies, there can be none to hate them.

[Page 272] There is nothing more conducing, nor indeed essential to our Happiness, than Love. And therefore the Religion of Christ, which manifestly designs our greatest Hap­piness, has by all means secured the Practice of Love; it has removed all Obstacles out of the way, and enlarged its Bounds; dis­covering new Objects, that were not before thought of; extending it to Just and Un­just, Strangers and Acquaintance, Friends and Enemies.

6thly; This is the wisest Method we can take to be freed from the Evil we complain of. We shall hereby most probably,

• 1. Put an end to this Evil.
• 2. Prevent new ones to our selves and o­thers. And if this be true, then there can be no Plea for Hatred.

This is the meaning of Hatred, to deliver our selves from some Evil, to destroy that. Now let us compare and see, whether Love be not a better and wiser Method to this, than Hatred.

1. It is more innocent, doth less harm to the Party himself or others, and destroys less Good.

2. It doth more ordinarily prevail upon Men to lay aside all malicious thoughts. And there are many Causes in Nature, which make it necessary so to do:

(1.) We are naturally prone to imitate; and here is a contrary Example set before us, a Patern of Love.

(2.) There is no Reason for any to hate one that loves him, because we only hate [Page 273] that which is evil to us; but if any Person love us, we cannot think he doth us evil, for he designs and will do us good: So that he who hates such an one, hates his own Good.

(3.) Ingenuity.

3. Returning Love for Hatred quencheth the Violence of it. The common opinion is, let the Sun shine upon the Kitchin-Fire, it will put it out. Love takes away the Fuel from those consuming Fires: it destroys both the Parents and the Nurse of Enmity, which are Hatred and Evil: These propa­gate and preserve, but Love and Goodness destroy and extirpate it. Overcome Evil with Good, saith the Apostle: that indeed is the likeliest way to overcome it.

Love by yielding overcome that, which by resistance increases its strength; as Wooll-packs damp the force of that Can­non-Bullet, which will make Breaches upon a Stone-Wall. Farther, let us consider,

1. Either we deserved to be opposed in this Interest, or we did not: If we did, why do we complain? If not, our Reward will be greater. Let us patiently bear Per­secution, and the Revilings of Men: and great will be our Recompence that God will give us.

2. Our Enemy either doth well or ill in being so: if well, love; if ill, pity him. His Sin is worse to him, than our Suffering can be to us. If he do ill, do not follow his Example; if well, do not hate him.

[Page 274] 3. This Practice will bring Religion into Repute, we shall adorn our Profission, and shew that Christianity can do something singular, somewhat above other Religions; that they who have the Light of the Gospel, exceed Heathens and Infidels in their Lives.

4. It is necessary to Salvation. Our Sins will not be pardoned to us, unless we par­don others. If ye forgive not Men their Trespasses, neither will your Heavenly Father forgive yours. Whatsoever ye would that others should do to you, the same do ye to them.

5. We condemn our selves if we do not. Our Prayers and our Lives clash: We daily pray for Forgiveness from God, as we forgive others; and yet we do it not.

6. This is a firm Foundation of Peace. If this Principle obtained, there would be no Quarrels; for these cannot arise, except both Parties be agreed to be Enemies.

If all these Arguments be well considered, it will appear how little reason the Enemies of our Religion have to take any Advan­tage from this, as they account, unnatural Precept of our Saviour, to disparage his whole Gospel. I hope my Discourse has shewn both how reasonable and how natu­ral it is; and that it has taken away all the Pretences, which weak and inconsiderate, or ill-natured Men have for their neglect of it. So that I have prevented my self of what I propounded to do next, viz.

[Page 275] III. To shew the Falseness of those Ob­jections which are offered against it. The most considerable, I think, are these:

Object. 1. It is unnatural to love one that does and intends us Mischief.

Object. 2. It is necessary to hate for our own Defence and Preservation.

Object. 3. Example doth encline us to it.

Object. 4. If we hate our Enemies, they will expect and be afraid of this, and so will be deterred from being our Enemies.

In Answer to the First Objection;

1. I have shewn in my Explication, that we are not required to love any thing that is in it self evil.

2. I have in my following Discourse shown, that this Evil may be a Cause of much Good unto us here, but especially hereafter: Or if of no Good to us, yet there is so much Good to others, as may make our Love prevail above Hatred.

For the 2d Objection, I have made out, that Hatred is not the likeliest: Method to be rid of this Evil, or to prevent it for the future.

For the 3d Objection; I have shew'd that we must not follow Example to do Evil. It may become Apes and Children to be wholly determined by Example, and to imitate e­very thing they see; but it is very unwor­thy [Page 276] of them who have the use of their Reason.

As for the fourth Objection, I answer;

1. This is no Method to remove or lessen, but to continue and encrease their Hatred. It is commonly said, Men hate what they fear. These two differ very little: We hate all Evil, and fear that which is absent; but Love, on the other hand, removes this Evil from the Mind; and therefore,

2. Tends to reform and mend the Offen­der himself: It is a means to free him from his Malice, which is not extinguished, but rather inflamed by that which increaseth his Fear: For, notwithstanding that his In­tention and Mind is as evil as before, Fear not at all abating his desire of doing harm, but only cutting short his Opportunity. And therefore,

3. It will (if it increase his Hatred, and lessen his Opportunity) make him watch e­very little occasion of doing the Mischief he designs. And it is hard for us to keep such a constant and strict Watch, as to give no Advantage to one who seeks it.

If all these Reasons which I have pro­posed, prevail not with us to put in practice this Precept of Loving our Enemies; yet let the Authority of our Lord and Saviour per­suade us. I say unto you: I who practised thus my self; I, whose you are, who have Right to you and all Men; I, who know what is good for you, better than you do your selves; I say unto you, Love your Enemies.

[Page 277] All the Inference I shall make is, That then we must love those who are not our Enemies, and still much more our Friends, and those that love us. If we must love those that intend and practise Evil against us, much more those that desire and do us Good. If he that loves not his Enemy, be short of a Christian; he who loves not his Friend, is worse than an Infidel: and if he be so, then the Name of Christ, will not save him. He that is a Pagan, tho he seem a Christian, shall fall under the Condemna­tion of Unbelievers.

I conclude all, with reminding you of my Intention in this Discourse, which was to serve the Designs of Love, by removing one of the greatest Obstacles of it out of the way. Let us all therefore be persuaded to love universally; to be pleased with Good where-ever we see it, even in our Enemies; to procure it where-ever it is wanting, and there is any capacity of it. Let us be so wise, as to serve our selves and Religion of all the Conditions of Life which we are in, by making them serviceable to Love and Good-will, which assuredly is the best Life we can live; that which will make us most acceptable to God, most easy and delightful to our selves, and most useful and pleasant to others; it is the best that Earth or Heaven is capable of.

God of his infinite Mercy grant unto us the true Spirit of Christ, that Spirit whose [Page 278] Fruits are Love, and Joy, and Peace, Meek­ness, Long-suffering, Gentleness, Patience Goodness, Faith, and Temperance; that no Law may be against us; that we may begin to live that Life here, which we hope to live hereafter, and which glorified Saints and Angels now live in the highest Hea­vens, you, the Life which God himself lives, who is Love it self, to whom he Ho­nour, and Glory, and Praise. for ever and ever.

Amen.

IT appears from his Discourse in this Chapter, that our Blessed Saviour had conceived a great and just Indignation against the Scribes and Pharisees. It was surely a great Anger, that moyed the meekest Man upon Earth so freely and sharp­ly [Page 280] to rebuke them. The Lamb of God here became a Lion: and he who was ordinarily a Man of Consolations, is now turned into a Son of Thunder, denouncing Woes a­gainst them; which we cannot construe as the Issue of a hot and hasty Temper; for our Saviour's whole Carriage, both to his own Disciples (who were such as would have sufficiently exercised a great Patience) as well as to his deadly Enemies, argues his admirable Mildness; and that he it was in whom that Prophecy was fulfilled, that he should not cry, nor lift up, nor cause his Voice to be heard in the Streets. A bruised Reed he should not break, &c.

We may therefore conclude that there must be some just, and reasonable, and great Cause of this great Indignation: and this we find was an Accumulation of great Wickedness in these Men, which received Aggravations,

1. From their Pretences to greater San­ctity than others.

2. From their having greater Opportuni­ties of being better than others.

3. Because they being many of them in in publick place, their Practice must have a bad Influence on their Followers. For they who pretend Holiness, and are wicked; they who are wicked, tho they have great helps to be good; and by being wicked cause o­thers to be so too, their Sin is exceeding sinful.

The Particulars for which our Saviour taxes them, were principally these.

[Page 281] 1. Their great Pride. They loved the upper­most Rooms at Feasts, and the chief Seats in the Synagogues, and Greetings in the Markets, and to be called of Men, Rabbi, Rabbi, &c. And under that Title affected a greater Au­thority, then is competible to Men.

2. Their wretched Covetousness, which shewed it self in the Instances of devouring Widows Houses, of esteeming the Gifts and the Gold above the Altar and the Temple.

3. Their abominable Hypocrisy, which appeared in their teaching others to do what themselves would not do; in serving a carnal Interest by a Religious Carriage, making long Prayers in pretence, and wearing broader Phylacteries, that so under these Vizards they might pass more unsuspected, and have a better Opportunity to seize on their prey. This further appeared in their par­tial Obedience, chusing to obey those Com­mands that were least considerable, but yet make the greatest appearance of an extra­ordinary Holiness, whilst they omitted the weightier and more necessary, but which have less of Pomp and Ostentation. They were much in external Washings and Purifi­cations, neglecting to wash their Hearts from Wickedness: They [...] Mint, and Anise, and Cummin, in which they would seem to supererrogate, their Goodness trans­cending the too narrow Bounds of the Law, whilst they omitted Faith and Judg­ment and Meroy. They would build the Se­pulchres of the Prophets whom their Fathers had slain, whilst themselves persecuted, and [Page 282] at last murdered the greatest Prophet that ever the World had. Who could have be­lieved, that they who pretended to such as honourable Esteem of the Dead, should have so little Affection for the Living?

The fairest account of this Carriage is this; Nos mericles ca qua per didimus bona magni facimus, qua habimus nihili: But per­haps the truest is, mortui non [...]rdent. The Prophets that were dead could not be Wit­nesses of their Wickedness, nor rebuke them otherwise than by their Writings, which themselves having both the keeping and the interpreting of, would be sure to make them speak nothing to their Dispa­ragement.

But tho they could either conceal, or put a false gloss on the Writings of dead Men; yet they could not either silence our Saviour, or by any Arts of interpreting c­lude the sense of his Words: No, he would speak and tell them their Faults truly and plainly.

These and such like were those great Crimes in these Enemies of our Religion, which our Blessed Saviour so severely taxed, and threatned. Whereupon it might have been supposed that his Disciples had been out of danger of these Evils, that they would not have come near the place where their Pilot had set a Sea-mark. But, (not to go further back) whose takes a view of the Christian Church (at least a great part of it in these Western Parts) as Erasmus hath represented it, he'll say, that Pharisaism [Page 283] then lived, and r [...]gned as much as ever.

Our Saviour had not, it [...] by all those terrible Denunciations afrighted this un­christian Temper out of the World; but it appeared rather to have gotten ground, and to have prevailed against the true Chri­stian Spirit.

Now, as Erasmus complains, the Disciples of Christ are more truly Pharisees, than the Pharisees themselves, and Christians are become more ceremonious than Jews. How every where doth so far this in the Romish Church, even in those that should have been Exam­ples of good Works? And what Reforma­tion hath since been made, let every Man judg, who doth not only judg of Things by Names, and of Men by Professions.

There hath indeed been a very great and good Change made, for which thousands of Souls must bless God: but that much of this Leaven of the Pharisees still remains, is too notorious; that this Proteus, who can change himself into any Shape or Colour, who is of all Sects and Professions, who can be Pagan, or Jew, or Mahometan, or Christi­an, Papist or Protestant, a Member of the Church of Rome or Geneva, Scotland or Eng­land, a Teacher or a Learner: That he is un­der these several Forms; that this Pharisee is to be found in the Christian Church as well as the Jewish Synagogues, that he is both of [...] and Bellarmine's Persuasion, a Fol­lower of Calvin and of Arminius. In brief, I know no Way, no Sect, but this Serpent in­sinuates it self amongst them.

[Page 284] That I be not mistaken, I understand by all this, what our Saviour plainly taxes, viz. a Spirit of Pride that affects, and arrogates undeserved Titles, and a Power which no Man can reasonably challenge; of Covetous­ness, or an Humour of monopolizing all the World; a neglect of the greatest Com­mands, with endeavours to make amends by a Zeal in the lesser matters. An exact Ob­servance of Externals, with a Supine Omissi­on of the Intrinsicks and Essentials of Re­ligion; such are Truth, and Justice, Love to God and Men. This is what I understand by a Pharisee.

Whilst I am on this Argument I must in­sert this necessary Caution, that all I aim at, is to tax the Vices of some Men in our Church, not to disparage all.

Let none therefore take occasion from what I say, to wrest my Words, and think me an Enemy to the Church, who if I had been so, I should then have been silent, or flatter'd and said, all is well. Let none be so unreasonably suspicious of my honest Intentions, as to think me to be un­dermining, whilst I am really using the best Method I know to build and settle. That I take to be a free and plain censuring, a publick Notice-taking of those Sins that are done openly in the Face of the Sun: such we are guilty of, and these are the Disturbers of our Peace, these shake our Foundations: These are they that cause Earthquakes, and raise those Tempests that threaten our Subversion.

[Page 285] Whilst we pretend to instruct others who are grosly ignorant our selves, to exhort them to a diligent Observance of those Commands which we neglect, and so pull down what we would seem to build: Whilst we are frequently guilty of profane Swear­ing, Intemperance, and other Immoralities, we open other Mens Mouths, but stop our own: for we cannot condemn that in them, which we allow in our selves; nor can they approve that in us, which we have taught to condemn in them.

Whilst we live in the neglect of God, are really without any Sense of, or Love to him in our Minds, have not Faith and Hope in him: Whilst we are void of true Love to Men, are so far from Charity, from Bounty and Kindness, that we are not Just: Whilst we omit Judgment, Mercy and Faith, tho we be very punctual in all lesser Obser­vances, both of God's and the Churches Commands; we are no better than they who tithed Mint, and Anise, and Cummin, and made long Prayers.

And if we be such, our Saviour threatens us, and Men not only threaten us, but our way too; by such Practices a good way is evil spoken of.

Assuredly those are the things that have given Men that Advantage against us, which else they could never have had; for, Who shall harm us if we do well? No certainly, if we lived in the Love of God and of all Men, in Humility and meekness, in Temperance, in Justice, and Truth, in Mercy and Good­ness, [Page 286] tho our Church-Constitutions were worse than (in the Sense of those that think them bad) they are, yet they would be accounted very tolerable. And whilst Men see them so well agreeing, so very con­sistent with a good Life, surely they would not so easily separate from us.

But when it is too too evident that Men do not grow better but worse, notwith­standing their Communion with us; others will be afraid of entring into that Commu­nion. Pagans would be prone to think, that the Cup of the Lord is indeed a Cup of Devils; the Circean Cup, which turns Men into Swine. And such as find fault with the Constitutions of our Church, will the same way conclude, that it is our Cross, or Surplice, or Kneeling, or Forms of Prayer, that makes us so bad. Which Opinion can­not be confuted by any Argument so well, as by a good Life, this will do it effectually: When Men shall gather these good Fruits in abundance, they will think the Root and Tree good that bears them; when they see us that profess our selves Sons of the Church of England, Vertuous and truely Christian, they will think the better of our Mother for our sakes.

We all know it was (principally) Sin­cere Piety, and an excellent Vertue, which shone forth in the Lives of its first Professors, that so much commanded Christianity, and made it so successful in the World: and it must be the same good Life, that must gain Proselites to our Church. If we, the Mem­bers [Page 287] of it, live badly, if Men shall be made worse by their Society with us, they will not fear, but desire Excommunication; they will join themselves to Rome or Gen [...]v [...], and if they find no better Christians there nei­ther, will betake themselves to a Wilderness, where amongst all the Beasts of the Forest, they will fear none so much, for they find none so bad, as this Wolf in a Lambs Skin.

To conclude this Digression (which no­thing but Love and Faithfulness have put the upon); as we desire our Religion should thrive, the Name of our Saviour be glori­ous, Peace continue, our own Church be unshaken from its Foundations; as we would be in Favour with God and Men, let us lay aside Pride, Covetousness, Hypocrisy: Let us do the greater matters, and not leave the [...] undone? Then will Gainsayers be con­vinced that our Ceremonies are innocent, when our selves are so.

Vertue and Vice will make these [...] as well as others, good or bad. To the pure and good, all things of this trature are so too; but to the ungodly and wicked; as their Mind and Consciencer, so all things else are difi­led: What ever he meddles with, he pollutes.

It is Vertue that puts an Esteem upon Men, it makes their Countenances lovely, their Words to be remembred; it casts a Perfume on all that Men do or say, gives e­very Word and Action a rich Scent: This will make our so much [...] Habits and Gestures, that they shall not be contemned and derided, but reverenced and honoured. [Page 288] This is the best way, the only Method I know to beget in Men a good Esteem of our selves, and of our Way. Whosoever neg­lects this, whilst he pretends to be a Friend to the Church, he is, an Enemy to Christ. And how many such there are, who falsly arrogate to themselves that honourable Name, of Sons of the Church of England, but are indeed Sons of Belial, who think to have their Vices as well as themselves a­dopted; who look upon Conformity to the Commands of the Church, as making a­mends for their Disobedience to Christ's; who put on our form as a Cloke of Malici­ousness.

Alas! How many such base Sons as these is our Mother discredited with? On this ac­count is She suspected by many not to be the Spouse of Christ. They consider not, that She indeed owns none for her Children, whom she cannot in Charity think to be the Children of God; nor any to be Members of her, who are not of Christ.

If any, for whom neither God, nor the Church intends the Blessing, shall get the Ge­nuine Childrens Garments, and lie, feigning themselves to be her Off-spring, when they are not, and so get a share in the Inheri­tance by abusing her Charity; Shall she there­fore be blamed? Why alas! like good old Isaac, she is impos'd upon; her own great Sincerity makes her think her Children have no more Guilt than her self, and her mighty Charity covers their Sins from her.

[Page 289] Thus it may be for a time, but I hope ere long the Fathers in our Church will find out those amongst us, who walk so as that they are Enemies, &c. And when they have found them, will use that Severity which is meet for so gross Misdemeanours; as some of them have already in their Visitations declared they will. And may they prosper, who after the Example of our Blessed Savi­our, whip out of the Temple all those Money-Changers, those Religious Merchants, whose Devotion is a Trade, their Church a Mar­ket-Place; those who buy and sell, who have turned the House of Prayer into a Den of Thieves, have made the Habitation of Holi­ness a place of Uncleanness. May they suc­ceed in their opposition to all Vice, and pre­vail against it; and may they serve in the Advancement of the Kingdom, and Name of our Blessed Lord and Saviour.

I have now done with this Digression, for which I have only this to plead, that it came from a great Affection to, and a sincere Aim at our Churches Good.

To return then to Words of the Text, which intimate to us one fundamental Error of the Pharisees, on which much of their false Opinions, as well as bad Practice was built: It was this, They ascribed to Men more than their due, and to God Iess; they took too much from him, and gave too much to them; made God no God, by making Men Gods: this I think to be implied in the Text.

[Page 290] From hence it was, that they were so strict and zealous in observing the Traditi­ons of Men, whilst they were careless of the Commands of God. They had expresly own­ed their Rabbies as Fathers and Masters, with­out any respect to a Superiour, and there­fore concluded themselves under necessary Obedience to their Commands, and a Faith in their Opinions.

They had not so explicitly resigned up their Understanding and Will to God, whence he was not believed, or obeyed as they were; and therefore they were zea­lous to tithe Mint, Anise, and Cummin; but very indifferent to keep Faith, and Judg­ment, and Mercy. They had resolved their Faith into a very fallible Authority, and their Obedience to the Determinations of a Will subject to Misguidance, which for any Man to do universally, cannot be without ma­nifest Danger. For in this case the Blind lead the Blind, and such our Saviour tells us the Pharisees were.

That this was their Miscarriage, appears from our Saviour's Exhortation to his Dis­ciples, which plainly implies an Opposition to the Practice of the Pharisees.

He will not have his Disciples, as the Pha­risees, to arrogate to themselves, or attri­bute to others, that which is God's peculiar, or is proper to himself, whom God has a­nointed, viz. To be Absolute over Mens Faith or Manners. He requires they should not challenge to themselves such a Sove­raignty as admits of no Controul; such an [Page 291] Authority, from whence no Appeal may be made, or which must not be contradicted. They must not take to themselves, nor give to others, such a Power whereby they or others shall be confined to the Opinions, no▪ [...] universally held to th [...] Words of any Man.

Our Saviour will not have his Followers to affect those Titles which denote a Superio­ri [...] that cannot belong to them, who are equal, who are Brethren, and have all one common Father; who are Fellow-Servants, and have one Lord and Master.

He doth not allow that any one person, or [...] of Men should take the Chair, and dictate; and all the rest to be co [...]luded and d [...]termined absolutely, necessarily, by what they [...] ▪

That this is the meaning of these Words [...]ppears thus: Here our Heavenly Father, and our Blessed Saviour are ow [...]ed as above all other▪ as [...]upream▪ and therefore the Name of F [...]ther and Lord, are most truly and properly given to them▪ There must be some reason why God is [...] ▪ to be called Father, and Christ, Mast [...]r: and I know none other account▪ can be given of this Superiority and [...]heminence above o­thers▪ but [...] that God is Absolute, Su­pream Lord and Law-giver: Therefore what he saith must stand▪ if an Article of Faith, our Assent is concluded, if God pro­pose it; and if a Precept of his, Obedi­ence must be given▪ But this is the Prero­gative of Heaven, no mere Man can challenge it

[Page 292] Thus having declared what I take to be the true Sense of the Words, it will be need­less for me to add any more, to shew their Mistake, who think from this place, that the use of these Words, Master, Father, &c. is forbidden. No surely, our Saviour did not condemn the Words, but as they carri­ed a bad Signification, and did humour Mens Pride.

He was displeas'd that the Pharisees would, under these Titles, arrogate a Power that did not belong to them; and that they could be so hugely pleased with a Lie of their own making; that they could be delighted with the empty Titles of Master and Doctor, which themselves had assumed.

And it is a sufficient Argument, that he did not forbid the use of these Titles, be­cause himself allowed and used that of Fa­ther and Mother. And his Apostle St. Paul called himself a Father and a Teacher of the Gentiles; which we must think he would not have done, if he had understood our Saviour to have absolutely forbid it; and surely he would have understood it, if it had been so.

Having said what I think necessary for the Explication of these Words, I proceed in the next place to lay down those Propo­sitions which may be deduced from, and also those that are more expresly contained in the Words.

I. Christians have a Master and a Father.

[Page 293] In the largest Notion wherein these Words are sometimes taken, it is true of all Men in the World: for every Man living is dependent and subject, they may all make that Confession: It is he that has made us, and not we our selves; we are his People, and the Sheep of his Pasture.

It is true also in that more restrained Sense, wherein these Titles signify instruct­ing and teaching (and thus I understand them here) for all Men will acknowledg some Superiour, who teaches them, and from whom they can make no Appeal.

That this is very natural to the Mind of every Man thus to think, will appear, if we consider how generally the most part ac­quiesce in the Testimonies of Men: and it is almost necessary that both they and others should do so, if we consider the way we are all educated; for we take all our Words upon trust from others, and we derive our Actions too from an Imitation of what we see them do. And whilst we do thus, we acknowledg Superiours. And for them that are more wise, that perceive themselves to stand upon pretty equal Ground with o­ther Men, yet they find they are liable to be deceived, and therefore they make their last Appeal to the Veracity and Goodness of God. This made the Principle, from which they infer the Truth and Certainty of all the Knowledg they have.

There is no Man who considers himself, and his ways of working, but will acknow­ledg he is beholden to some other than [Page 294] himself for his Understanding: but whe­ther he will own it or no, there is a Light that enlightens every Man that; comes into [...] World, from vvhence the Candle of the Lord, the Spirit of a Man derives its Light.

Every Man is conscious that himself was not the sole cause of his first Thoughts: [...] ­deed he knows not how he came by them; but this he probably thinks there is some very wise knowing Mind that teaches his Ignorance by divers natural Impressions o [...] him, as well as by some more secret Inspi­rations.

Whosoever will confess himself wholly beholden to another for his Soul, for his Faculty, and in particular for the Exercise of this Faculty, he plainly confesses a SSuper­riour, one above him, and an Instructor also. And if he further shall acquiesce i [...] the Judgment, which this Mind thus di­rected shall make, as certain; he saith in effect, that this Guide is infallible, and no Appeal to be made from him; which is the true No­tion of the Word Father, &c. in this place.

Now every Man doth thus: upon several Motions he hath divers Thoughts suggested to him, which without demur, without all hesitancy he entertains and proceeds to ob­serve; he doubts not of the Testimony which his Senses bring in, and proceeds forthwith to pass Judgment. All which supposes him to make no Appeal from that Ca [...]se that hath led him into th [...]se Thoughts, he acquiosces there. But for Christians, their very Name implies them▪ to have a Master, [Page 295] one whom they believe and follow. A Chri­stian is a Believer, and so every Scholar ought to be, and they profess themselves to be the Scholars of Christ.

If this be true of all Christians, that they have a Master, a Father, then none of them are to assume this Honour to them­selves. They must carry themselves as Fellow-Scholars, as Brethren; that is, they must not propose their own Doctrines, (such as are properly their own) which they have not received from their Master, to be assen­ted to as infallible: Indeed they must not propose them at all, so as to determine o­thers; for in so doing they desert their Sta­tions, forget they are but Scholars. If they will propound to others that which shall determine them, it must be their Master's, not their own; for otherwise they will not be so much Praecones & Nuncii, as Inventores & Autores Dogmatum.

They that demand Mens Assent to their Opinions, and Obedience to their Com­mands, which are theirs, and not their Master's, do by this make themselves Ma­sters.

All they then fall under Censure, who are Creed-Coiners, or Law-makers in Christiani­ty; who frame Creeds, and make Laws of their own, such as they had not from the Father of the Christian Church.

II. Christians have but one Master, but one Father.

[Page 296] Indeed if we suppose the Institution ratio­nal, there can be no more than one, be­cause there can be but One Infallible, and we cannot imagine that the Christians would set up any other, by whom they would be universally and absolutely determined.

Tho there be many Names that have proposed the Christian Doctrine to us, and from whom we cannot appeal; yet all their Authority is derived from One, and it is by his Commission that they have done it. They are his Heralds, and he hath authorized them. They propose his Doctrine, and not their own; his Articles and Canons: That they are so, we are assured, because he bears them witness by Signs and Won­ders, and many mighty Works. And that they are his, is further evident from this, that they are very agreeing with, and in pursuit of the Revelation which is undoubt­edly his.

If thus, whence are those diversities of Names amongst us? I am of Paul, I of Apollo, a third of Cephas: One is a Pon­iifician, another a Lutheran, a third a Cal­vinist, a fourth an Arminian: Are any of these our Fathers? If they be not, why are we called by their Names?

Why should any of these dividing Names be heard amongst us? Are not we all the Children of one Father, the Disciples of one Master, the Servants of one Lord? Are we not Brethren? why should we then fall out? Are we not Fellow-Scholars of one and the same Master?

[Page 297] Yes, it will be said, we are so indeed, but we may differ about our Master's Sence. Plato and Aristotle were both Socrates's Scho­lars, but yet agreed not. We all own the same Master, but yet cannot agree in his Mind, in many both Articles of Faith, and Rules of Life.

This is granted, and yet the Expedient whereby Unity may be preserved in the Church is not hard, if we come with peace­able Minds, if we indeed desire it. There­fore in this case, if we can but suppose our selves fallible in interpreting, and grant our Brethren a liberty of judging; if we can think the Words capable of the Sence they give, or can but believe that they think them so, tho we do not; if the Sence they put upon them be not in it self opposite to, and inconsistent with the Foundations of Faith, a good Life, the great Design of our Master, and only necessary to Salvation.

Or tho their Construction be in its ten­dency destructive of a good Life, yet if it be not so in them; if notwithstanding this difference in (perhaps) some obscure and great Mystery, they agree with us in all that is plain, and their Practice is suitable to the Rules of our Master; in this case I see no reason to disown them, as no Christians; and whilst we own them as Christians, we must love them as Brethren.

Perhaps their Understanding is short of mine, (but perhaps also mine may be short of theirs) shall I not therefore bear with them? Yes, as long as they hold the Foun­dation, [Page 298] tho they build on it Wood, Hay, Stub­ble, &c. they must not be rejected; for they shall be saved, tho it be as by Fire.

The great Apostle's Resolution in the like case should be ours: If in any thing ye be otherwise minded, God shall reveal this unto you.

Here it may be objected;

Object. Doth not this abridg them of their liberty of thinking, and consequently hin­der that Improvement which might be in a free Enquiry after Truth, which the Mind would make, that is not determined by the Dictates of others?

To this I answer;

1. That they do thus give up themselves absolutely to the determination of one, is agreeable to the best Reason. If there be One who is infallible, who neither can be deceived, nor deceive; it is most highly rational to resign up our selves, to believe and obey him. No Man can assent on better Evidence, or act on better Reason, than the determination of such an One, and such an One as he is, into whose Authority Christi­ans have resolved their Faith and Obedi­ence.

2. This no way prejudices, but rather advantages the true Use of our Reason; for it determines us to examine all Revela­tions that pretend an infallible Authority, whether they do not contradict those Prin­ciples which we know are infallible. This Course we are put upon, that we may se­cure our selves from Cheats; for if that [Page 299] which is proposed, contradict the Princi­ples commonly received, and which all Men take as true, we have reason to suspect it, and must think, that out Master who taught us these, if he be wise and good, did not teach us this.

But then (because Principles common­ly received may be doubted by some, and some granted by all perhaps may be false) if any Doctrine be proposed to be believed, which is impossible to be believed, that cannot come from him who is Wise and Good.

Now I account it impossible for a Man to assent to contradictory Propositions, whether the Contradiction be express or im­plicit; for it is all one to say, A Man is reasonable, and not reasonable, and, A Man is a Stone. They therefore that would bring in Contradictions into our Religion, and assert that there are Doctrines in it, which are not only above our Comprehen­sion, but are plainly repugnane to the true Principles of Reason, as well as to them­selves, they are a great Offence to Christi­anity, and lay a sure Foundation of Mens rejecting it; for they put them upon doing what they cannot do: I say, what they cannot, not only because of the Corruption and Weakness, but because of the Nature of our Faculties.

In this case a Man must either forsake his Religion, or his Reason: And I know not to what purpose any should keep his Re­ligion, if he forsake his Reason; nor indeed [Page 300] do I see how he can do it, if his Religion be reasonable; and his Reason will signify little, if Contradictions may be true.

By all this I blame their Practice, who affix a Sence to the Scriptures, and to those Confessions of Faith, which the Church a­grees should be publickly used, that is con­tradictious; and then to make the best of their Miscarriage, and keep their own Er­ror in credit, will tell us we must believe Contradictions; when they may as well bid the Sun give forth darkness, or the Fire to wet, and the Water to burn.

For all this they pretend an Authority into which we are to resolve our Faith, not considering that they deny the Autho­rity which they pretend: for can it be consistent with the Wisdom and Goodness of a Superior, to oblige his Subjects to Im­possibles, to require them to do what is re­pugnant and destructive to their Natures?

Whosoever therefore have, under the Pretext of such an uncontroulable Authori­ty, ventured so far in the Explication of the Mysteries of our Religion, that they have used such Words as in their most proper and usual Sense, imply manifest Contradictions, they have been no Friends to the Christian Faith. And whatsoever they say, the Chri­stians Father will not dertermine his Sons to believe Contradictions. But I conclude this second Proposition with this practical Inference.

[Page 301] If Christians have but one Master, one Father, then they must own his Authority; that is, believe his Revelations, obey his Commands without any doubt or dispute: for his Authority is undeniable, his Will un­controulable, no Appeal to be made from his Determination. Therefore assent with­out debate, obey without demur. If we have a Father, give him his Honour; and a Master, let him have his Fea [...].

III. There is no Man upon Earth that is the Christian's Father or Master None by whose Sense he is to be absolutely, necessarily de­termined. He needs not to resolve his O­bedience into any Mans or Mens Authority. Our Religion is so very excellent and wise, that it could not be of humane Original. Surely this Tree of Life never grew first in an Earthly Paradise, but was transplanted from some more excellent Soil, and set in this red Earth.

Besides; if we consider the Design of it, it is to prepare Men for the Heavenly Life, which it doth, by begetting in them such Perswasions and Affections, and teaching them to act here, just as they do there. Therefore our Creed and Law must proba­bly be a brief Transcript of some of theirs; and none can tell what theirs is, but he that made it, God. Religion, like Water, will not rise higher than the Spring; if it de­rives its Origine from this Earth only, it will not rise and raise us up with it to Heaven.

[Page 302] But if this be true, that we have no Fa­ther on Earth, how is it that: we hear so much of an Infallible Judg: either an old Man sitting in a Chair at Rome: Or else a Synod of Doctors, for the most part packed together by a Faction, and designed to drive on some Secular Interest? For, such have been many Councils, tho not all.

But what mean those Pretenders that they thus take upon them? Will they decide all our Controversies end our Debates? An ex­cellent Attempt! But will they do it in­deed? Yes, effectually; and if any doubt of their Decrees, they shall be quickly convinced by a light burning Fire. They'l take care to keep those that are under them iniIgno­rance, they shall not have Knowledg enough to question their Determinations; Or, if any little Light do break through all the Curtains they have drawn, then they afright them with Anathema's; and if these will not do neither, they shall to the Stake.

How grievously the Christian World hath been abused by these Practices, is too notorious; whilst, these false Fathers do not at all serve the Designs of Truth and Piety, but merely of their own Ambition and Covetousness.

Notwithstanding what I have said of those Conventions that are politickly and unwarrantably peck'd together by a Party, for the holding up of a Faction, and ser­ving a carnal Interest; I would not be un­derstood to detract in the least from a duly congregated Synod of wise and learned Men [Page 303] their just Authority: which yet I must think doth not amount to that of a Father or Rabbi, as here explained. They are not absolute, cannot determine universally.

But have they no Power in determining? What is it? Tho this be an Argument fitter for a larger Discourse; yet to prevent Mistakes and Abuse of what I have said, I shall here speak somewhat of my Mind, in two or three Particulars.

1. They who cannot be supposed to have any better Reason than the Authority of a Synod, should be determined by them in mat­ters both of Faith and Practice. That this may be the case of the Vulgar, I doubt not. Many are in the state of Children, who at first must take all on trust, and it is best for them in that State so to do, tho afterwards they may see how they have been imposed upon, and lay aside those infant-Prejudices: the common People first believe and obey, because a Company of wise and learned Men tell them, that what is proposed is true and good; but afterwards these Mens Reason may be more improved, they may have bet­ter Arguments to believe, and higher Mo­tives to obey, than their Word; and may say as the Samaritans, we now believe, not because of your Words, but because we our selves see.

The ground of this first Position is, that Men are to be determined to assent or act by the best Arguments they can have. Now I suppose very many in so low a Condition, that this is the best they can meet with, viz. [Page 304] the Authority of a Synod; nay, many times the Determination of a single Man. This is indeed a pitious Case, when in all matters of Good and Evil, true and false, a Man must relie on anothers Testimony: and yet it had not been so sad, if Men that had Learn­ing and Knowledg enough, had had more of Honesty; but they have been so unfaithful to their Trusts, that they have very much impair'd their Credit with the World. I understand the Popish Councils especially.

2. More improved Men, where the mat­ter is disputable, and somewhat equal, and unconcluding Arguments on both sides ap­pear, if a Synod interpose their Authority, I think, should be determin'd by that; yet not so far as to exclude all after-Thoughts, they must leave room for them. For if their Reasons against the Synod's Determinations should prove concluding, and afterwards appear evidently so, they need not continue under that former Determination.

In this case a Man must compare his own best Arguments with that of the Testimony of those Men; that is, he must consider as well as he can, not only whether they be wiser than himself, (which will be granted) but also whether they be honest.

3. That I may shew whither their Autho­tity cannot reach, I lay down this Position: That where the Synod shall determine that to be believed, which is, and appears re­pugnant to it self, to granted Principles of Reason, or plain Scriptures; or where they shall enjoyn that to be done, which is, and [Page 305] appears intrinsecally and eternally evil; or, which I can certainly conclude, is in those Circumstances evil, they are not to be be­lieved or obeyed. Of this nature I under­stand Transubstantiation, and worshipping Images, &c.

What the Sense of our Church is in this matter, appears by the 6th, 20th, 21st Ar­ticles. The Scripture containeth all things ne­cessary to Salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any Man that it should be be­lieved as an Article of Faith, or be thought re­quisite or necessary to Salvation.

And in the 20th: It is not lawful for the Church to ordain any thing contrary to God's Word written; neither may it so expound one place of Scripture, that it be repugnant to ano­ther. Wherefore the Church, tho it be a Wit­ness and Keeper of Holy Writ, yet as it ought not to decree any thing against the same, so be­sides the same ought it not to enforce any thing to be believed for necessity of Salvation.

And for Councils: In the 21st after it is declared, that they have erred, and may err, it is concluded: Wherefore things ordained by them as necessary to Salvation, have neither Strength nor Authority; unless it may be declared that they be taken out of Scripture.

Whence is there such an Inequality, that any should undertake thus the Guidance of others? Were they born with more Wis­dom than their Brethren? Or have they had so much better Opportunities to get it? [Page 306] Or, hath God extraordinarily conveyed it to them? And doth he give them Commissi­on? Let them produce it: God's Commissi­on is a Power to work Miracles, which if I see exerted in Attestation of a Doctrine agreeable to Principles of Reason and Scrip­ture, then I will believe such a Man to be God's Instrument; I will yield up my self to be determined by him in all Particulars, where I do not see a Contradiction to Rea­son and Scripture.

4: God is the Christians only Father, Je­sus Christ their only Master. Grosius tells us that [...] is a greater Title then [...] and therefore our Saviour takes the lesser to himself, and gives the greater to God. This may poss, if we only look at the Man Christ Jesus; but under another Considera­tion, we know all Men are to honour the S [...] ▪ as they honour the Father.

It was the great Promise and Prophecy concerning the Times of the Messiah, that they should be all taught of God. Well may the Christians resign themselves to the De­terminations of such an Authority: they may be secure in the Guidance of an infinite unerring Understanding; are in no danger of straying where they have such a Conduct. They may also sit down quietly and rest un­der the Shadow of Divine Goodness, nor fear that the Master should himself be mis­taken, for his Understanding is infinite; nor yet deceive them, because his Love is [...] less.

[Page 307] If any shall ask, Where we are to expect those Decreta Factis, those Articles of Faith, and Rules of Life, which he hath given us?

I answer,

1. In the plain Principles of Reasan, and the necessary Conclusions that flow from them: Such there are, from whence no Appeal can be made, of whose Truth we cannot doubt. Notwithstanding all that the Sceptick can say, we need not be de­ceived in very many Cases, and in some we cannot.

2. The Revelations made by Men, with whom God was in an extraordinary man­ner: Such were Moses and the Prophets, and the Apostles of our Lord, but especially the Blessed Jesus himself, with whom God was present in a far more extraordinary manner, and so as he was with none other, for he was [...] with him. God in him assumed our Nature into Union with himself. God was manifest in the Flesh.

When I say, God was with them, I mean that an extraordinary Spirit of Wisdom and Holiness rested upon them, accompanied with a Power of working Miracles. Besides; they were extraordinarily inspired with a Do­ctrine, which they then delivered, and is now recorded in Scripture: Many of which were indeed immediately directed to others, and therefore concern us no further, than a Parity of Reason makes them: that part [Page 308] of those Writings which most belong to us, is the Sayings of our Lord, and all the rest so far as is consistent with and agreea­ble to them.

The Inference that follows from this, is, That we would behave our selves toward our Master as it becomes us; that is, receive his Instructions, follow his Directions, be wholly resigned up to him, acquiesce in his Deter­minations, believe what he reports without dispute, obey what he commands without demur: Give full assent to the Principles of natural Reason, give a ready Obedience to the Natural Law. These were the first Creeds and Commands that ever were given. This was the Faith once delivered to the Saints, when there was yet no written Word; and these Laws were engraven in the Heart, before the two Tables of Stone were hewen.

Since God hath set out a large and fair Edition of these Articles and Canons in the Scripture; which are an Exposition of what was before imprinted in Man's Nature. The first Edition was in danger to be lost, and therefore our good Master made Provision for us in this second.

This is then our Duty to refer all to those Teachings of God, whose Inspiration gives Ʋnderstanding; whose Word makes wise the Simple. If any therefore speak, let him speak as the Oracles of God; and let us, as the noble Bereans, judg by the Scriptures whe­ther [Page 309] the things they say be so or not. To the Law and to the Testimony (where we doubt): for, if they speak not according to this, it is because they have no Morning in them.

Before I conclude this Particular, I cannot but take notice of the excellent Condition of Christians. See our Liberty, our Noble­ness; both these appear in that we are not determin'd by any thing, but what appears to be of God: He is our only absolute So­veraign. If any on Earth challenge a Power over us, it is only under God; and we are subject to them in and for him, and because by being so, we obey him: And there is no Man living, whom we are bound to believe on his own Authorityl he must produce his Reason, or cite his Text: Or, if he propose some new Doctrine, it must be con­sistent with these, and he must work his Miracle.

If, any Man therefore demand my Assent to his Doctrine, I may and must ask for his Authority: and if he have no more than his ipse dixit, I must tell him, he is not my Master, nor any Man on Earth, but One, even Christ. Let us then scorn to live in Slavery to any Mans Opinions; but stand fast in the Liberty wherewith Christ hath made us free. If we fail to do this, we are want­ing to our selves, and our Master too, we [...] our Liberty, we are in manifest danger of erring, we give from him the Honour [Page 310] that is due to him; he will be jealous of this piece as well as any other. Indeed it is as great as any; it is the Honour of his Wis­dom and Goodness. Whosoever fully ac­quiesces in any Man's Authority, and upon his single Testimony superpercedes further reasoning, he ascribes to him infallibility, and makes him a God.

And then how exceedingly doth Christi­anity ennoble us? by which we are taught to consider God in all we do, and own no Authority but his.

Lastly; We must infer, from this Pre­cept of our Lord, that we should not un­dury assume or attribute Pi [...]es of Honour to our selves or others. That is,

• 1. We should not over-earnestly desire those that are deserved and due. Nor,
• 2. Much less affect such as are false, and above our Merit.

To do thus, proceeds from an Ambition, that ill becomes the Disciples of him that was so exceeding lowly: who tho he was Lord of all, yet came here into the World, not to be ministred unto, but to minister.

If we much affect these Titles, tho de­serv'd, it is from a weak Understanding: But if we seek an Honour above our de­sert (to omit other Considerations) we shall lose that which we have: whilst we [Page 311] catch at these Shadows we shall lose what we are possess'd of.

Never was Alexander more below a Man, than when he affected to be a God. A Sword and Spear did get him more Renown than the Thunderbolts with which he vvas pictured. This vvas our first Parents Sin, to desire to be as God; let it not be ours. No, let us not rob God, but give him that vvhich is his, and to Man vvhat belongs to him.

HE who knows not, or is uncon­cern'd in the Unquietness, Dis­order, Injustice, Violence, Fraud, that is amongst Men, hath either banish'd himself from their Soci­ciety, or Pity from his own Breast. He that doth not see or hear those Tumults, and Confusions, and Complaints, with which the whole Earth is fill'd, either is not yet born, or is gone into the Land of Dark­ness, and dwells in the Regions of Silence amongst the Dead. And whoever is not hereby moved to pity, he either never had, or has lost the Nature of a Man.

[Page 314] I can snspect no Man of so much Cruel­ty, as not to have his Heart relenting with Compassion: There is none sure so far re­moved from these common Calamities, as not to bear a part of them himself; or if he be exempt, yet hath not put off Huma­nity so much, as not to sympathize with others.

Ay, but that's fruitless Pity, which af­fords no help. The Tears which flow from a Compassion that brings no relief with it, are as the Showers which the Heavens pour upon the Lylia [...] Sands, that, notwithstand­ing them, continue still bar [...]en. What shall be done to remove these Evils? Let us en­quire into the Cause of, and the Means to remove them.

Indeed the Case is such as may make us question whether there be any Remedy. This Chronical Disease hath continued now some thousands of Years, and no Cure hath been found: No; the great Physici­an, the Healer of all our Diste [...]ers, [...]e Blessed Jesus himself, hath not ef [...]cted [...]is Cure: For, I need not tell you that▪ [...]he Christian World hath been, and is more fill'd with Deceit and Force, Rapine and Tu­mult, Contention and Quarrel, than either the Jewish, Mahunietan, or Pagan.

Nor yet doth this redound to the dispa­ragement of our great Deliverec, because his Prescriptions are excellent, and his Me­dicines sovereign and approved; but it shews either the Unskilfulness or Unfaith­fulness of those that are employed by him, [Page 315] or the Ignorance and Perverseness of the Patients.

He hath discovered the Causes of our Di­stemper, and hath told us therefore what's to be done for prevention or recovery. The Holy Scripture in many places, and in these few Words of the Text, hath directed us, to the Root of all the Evils that are amongst us, our own Inordinate Affections, and hath [...]ounsell'd us to pluck it up, and we shall as­suredly eat no more of those bitter Fruits, that Gall and Wormwood which grow on it.

That immoderate Desires and lawless Appe­tites are the Spring of all Injustice and Dis­order that is amongst us, is notorious. These are the Fountains which flow forth in the more violent Torrents and rapid Streams of Force, or in the crooked and more winding Meanders of Craft▪ which all concur to make an overflowing Deluge, that threatens to drown the World.

Whether we look back to the Times that are past, or take a view of the Age in which we live; whether we consider our own Country, or the Lands that are more re­mote; we shall in all different Times and Places find the same Cause of all the Evils and Injuries that are amongst Men. Our over- [...]ager Desire is the common and too fruitful Parent of all those Mischiefs; [...]his is the Womb that bears, and these the Breast [...] that give them suck.

Des [...]e is, and ever was the great Incendi­ary of the World, which kindles and fo­ments [Page 316] those unquenchable Flames, that waste and make desolate all Places.

Desire is the Devil that sows Discord a­mongst Brethren, that goes about like a roar­ing Lion, seeking whom he may devour. This was the Serpent that tempted Man to Dis­content in Paradise; this made him soar too high, and make too bold and near Ap­proaches to the Throne of Majesty, until his Wings melted, and he was plung'd and perished in the great Waters.

It was Desire that engaged the Giants of the old World in their War; which was the Builder of a Babel that threatned Hea­ven.

And if Desire can so far prevail with Man, as to make him wage War against. God, it will unquestionably make him quar­rel with those to whom he is less obliged, whom he can have more hopes to overcome, those of his own kind.

It's but reasonable now to expect that Princes should oppress, and People rebell; that Governors should become Tyrants, and Subjects refractory; that Jezebel should murder poor Naboth for his Vineyard, and Jehu seventy Princes for a Throne; that Masters should be rigorous in exacting what they ought not, and Servants perverse in not obeying where they ought; that Parents should be cruel to their Children, and they again unnatural to their Parents.

If Desire could break those Bonds, and cast away those Cords with which God hath tied us, it will not be held by Man's. If [Page 317] God himself hath not set Bounds to this ra­ging Sea, how shall Man? If these Waters of Strife scale Heaven in black and dark Clouds, they will fall down upon the Earth in Rains and Tempests; and so they have, and have covered it with a Flood more de­structive than Noah's: For that drowned the World but once, this alway: In the time of that the Righteous were saved from pe­rishing by an Ark; but now the Ark the Church leaks, and lets in these Waters of Contention so fast, that the pure and harmless Doves are even forc'd out of it, to seek a dry and resting-Place.

In that Ark Men and Beasts could live in quietness; in this, Men are less sociable, more savage than Brutes.

And whence are all these Quarrels? Sure­ly they have the same rise that all others have; and that, St. James tells us, is, our Lasts that war in our Members.

They whose Lips should preserve Know­ledg, who should speak as the Oracles of God, they make Merchandize of his Word, and regard not so much the Truth, as the Gain­fulness of their Doctrine; nor how much the Souls of their People, but how much their own Estates are better'd.

Assuredly from hence it is, that they who minister in Holy Things, and serve at the Alt [...], are not content to live of the Altar; that the Mitre affects to outshine the Crown; that Priests covet the Power and Wealth of Princes, and a Superiority over them; that the Church seeks to outvie the Splendor of the Court.

[Page 318] This is it that broaches the Doctrine of Indulgences for Sins to come, of Masses for the Dead, and the like: which whosoever considers in their tendencies, I doubt not but they'll be satisfied it's the Interest of Money, not of Goodness, that is carried on by the Asserters of those Opinions; that they serve Mammon, and their Religion is Covetousness.

This Inordinacy of Desire turns Apostles into Judas's, Pastors into Robbers, the House of Prayer into a Den of Thieves; and it doth as easily transform the Flocks of Sheep into Herds of Wolves: For, not­withstanding the Sheep's Coat and Shape, if there be a ravening Appetite, an unsatisfied Desire, 'tis a Wolf, tho it seem a Sheep, a Wolf in Sheeps cloathing.

Nor can it be expected it should be other­wise; but if the Sea hath overflown its high Banks, the lower Marshes must needs be drowned; and if the Physician be seized with this Disease, the unskilful Patient must be so much more. If the Spiritual Men, whose Converse is in Heaven, yet be so much within the Influences of this Earth; the Laity, they whose Employment is in it, must be more under the power of them. If the Light of the Heavenly Bodies be obscured by terrestrial Vapors; then the Candle which is in the Earth, must be put out by its Damps. And if the Disciples of Jesus be under the Power of Desire, it's not to be imagin'd, that Moses's Scholars, or the Fol­lowers of Mahomes, or the Worshippers of [Page 319] many Gods, should be free from its Do­minion.

We'll therefore take it for granted, that if Christendom be not exempt from this Tyranny of Desire, the rest of the World is not: If the Gospel hath not rectified Mens Affections, neither the Pentateuch, nor the Alcoran, nor the Traditions of the Gentiles, have or can do it.

Thus we see, that Desire hath an Empire further extended than ever they had, who would be call'd Lords of the World. We'll next consider how this Catholick King, this universal Bishop, this proud Sultan, this great Cham manages his Affairs.

And we may observe that this Ʋsurper, who hath dethroned Reason, the lawful So­vereign of the World, and hath assumed his Scepter, does use the same evil Arts which all others do. Where he hopes to gain the Affections of his Subjects, he practises Flat­tery, gratifies them tho to then Ruine; and pleases, tho in that he undoes them. Where they will not love, they shall fear; and if he cannot court them by Flatteries, he will rule them as a Tyrant; and in both ways his Government is arbitrary and irregular.

Either Laws are never made, or never kept in his Dominions. That which is com­manded is for the most part evil, or im­possible, no Reason to be given of it besides Will. And tho it were not, yet sooner might the free Air be hedged in, or the Winds chained up, than the Subjects of this [Page 320] Prince, who are Sons of Appetite, be re­strained.

Nor can they be turned from their Pur­pose, unless by a Passion accompanied with more Power than they have. As the Stream of a great River cannot be turned from its Course, except it be met by the fiercer Tide.

The calm and quiet Decisions of Contro­versies, that used to be in Courts of Judi­cature, where Reason ruled, are either whol­ly laid aside, or strangely degenerate; and so either to bad purpose, or to none at all.

Here the Clients do not consider Justice, but Interest; neither do they regard Right or Title, if they can make the least Pre­tence, and therefore will desire in their Advocates not Law, but Oratory and So­phistry.

They will also suborn Witnesses that shall swear for Hire, not for Truth, and will corrupt their Judges to pervert the Sense of the Law; and under colour of Justice, to be unjust.

In these Courts the richest Client hath most Right, and the best Purse carries the Cause.

Or, if this will not do, they try another. If they either want Craft or Money, they will fly to Power; if they cannot out-wit their Neighbours, they will try to out­master them; if the Court and the Law will not give it for them, they'll see what the Camp and Army will.

[Page 321] And now the Armour is put on, the Sword girded on the Thigh, and the Trum­pet sounds to Battel, the Guns begin to thunder and lighten, thousands are murde­red, Cities burnt, whole Countries laid waste.

Or, if this fail too, and be found insuffici­ent to execute the Commands of inordinate Desire, the Souldier then will turn a Religi­onist; and he that wore a Vizard of Justice, will put on a Form of Godliness, will per­suade People to gaze into Heaven, whilst he picks their Pockets; and will tell them, they cannot make sure of an Inheritance there, unless they part with their Possessions here; falsifying the Gospel now, as he did the Law before; and wresting our Saviour's plain Words to the enriching himself, and impoverishing his Brother.

Thus I have given a brief Representation of the State where Desire rules, by which Fiction we may a little guess at the Truth of Things, and how they are, and have been, and are likely to be in the World, because of Covetousness.

Assuredly this was it that made the Greci­an and Romans in former days, and the Turks in these later, to make so great a part of Mankind their Tributaries. This hath made Men seek after new Worlds, as if the old were too little to bound their De­sires.

This took away the Land, and Liber­ties, and Lives too of many thousand Ame­ricans. [Page 322] This made the Goths and Vandals invade Italy; the Moors, Spain; and the Danes and Saxons (to mention no other) England.

But need we go to Histories and past Times, for proof of the evil Effects of Desire? No surely; our own Observation, and the Days we live in, will give us too many. Nor will I rake into the Ashes, where lie hid the Sparks of Contention that kindled our late Wars; no, let them lie buried in eternal Oblivion. Nor do I care to uncover the Graves of the Dead; let their Dust rest in Peace for me. Nor will I discourse of the Actions of our Governors, where we are for the most part unable to understand, and therefore incompetent to judg whether they proceed from Desire or Understanding; for so I should speak rash­ly, and perhaps falsely too, of my Rulers. Let us therefore consider the Mischief De­sire doth amongst our selves, and so we shall, keep within the compass of our Knowledg.

What Havock doth it make, whilst the poor envy their rich Neighbours, and they again grind the Faces of the Poor? Whilst they that have much, grasp at all, and would leave their Brethren Possessors of no­thing; and in this Sence seem to construe our Saviour's Words, To him that hath, shall be given; and from him that hath [...], that hath little, that makes no Increase, shall be taken what he hath.

But I need not insist on the Oppression, Force, Extortion, Over-reaching, that is [Page 323] amongst us, which is the Issue of unlawful Desire. They whose Employment lies in Courts of Judicature, have, I fear, too great evidence of this, and discern that it [...] rather Cunning than Ignorance, and a Desire of doing, not a fear of suffering In­ [...]ry, that brings so many Causes before them.

All they, whose Work is to end Debates, [...] Peace, (and that's the Work of Lawyers, and Ministers, and every good an) all these can sufficiently witness, what a Breaker of the Peace: and an Enemy to all Soceity and Order, Desire is.

And if this Evidence which hath been brought in, be full, what remains but that [...] grand and Malefacton, this Cheat, this Rob­ber this Murderer, this Traytor, should receive his Sentence; or rather that Sen­entence which hath been given against him long since by the Judg of all the World, should now be executed? For, he hath bid us [...] or kill our earthly Affections; and in the Words of my Text, hath comman­ded us not to desire, hath made it every ones Duty; he speaks indeed to one, but intends all; and therefore speaks to one, that all may the more regard him: As if be had said, Thou, whoever thou art, [...] ownest God for thy Sovereign, and his Law for the measure of thy Duty; this is thy Charge, not to desire, or cover, as we [...]ender i [...].

[Page 324] Object. That, may some think, is a hard saying; Doth God oblige us to impossibili­ties? Or, how can he require this of us, who made it natural to us to desire? Is he fallen out with himself, or displeased with the works of his own Hands? Doth he first give us a faculty, and then forbid us to use it? Or, is Christianity a piece of Stoicism? Doth our Religion teach us to maim our Na­tures? to cease to be Men? Doth it instruct us unto Apathy? Is this the perfection it points and leads to.

Answer. Far be it from us to suffer such a blemish as this to lie on our Profession; let none have such an unworthy thought of our Religion, as if it should be at variance with Nature, as if the Disciple of Jesus could not be a Son of Man: For surely, never any Religion in the World did so be-friend, nor was so perfective of Humane Nature as ours. And 'tis only a mistake of the true meaning of these Words, that can make any to think otherwise. For they do not (as they seem) forbid all Desire, but only that which is Evil and Ʋnreasonable, of that which we either have not, or cannot have a Right to.

This appears, because the word in the Ori­ginal is mediae significationis in all Writings; and may indifferently signifie good or ill, and in Scripture seems generally to be taken in the worser part: and so our Interpreters usually render it by Concupisence or Coveting, which words we now generally understand in an ill sence.

[Page 325] Besides; these words refer to the tenth Command of the Decalogue (and that speaks of other Mens Goods) they are an Abridgment of it; and yet, because the ob­ject of the Desire is not expressed, may give us the liberty of a larger Discourse, than if we only confined our selves to speak of desiring what is another Man's. And I shall accordingly,

I. Discourse briefly and in general, what may, and what may not be desired, what Desires are approved or forbidden. And then more particularly,

II. How far the desires of another Man's Goods are prohibited. And here it will be requisite to discourse what that is which gives Propriety, and makes any thing to be a Man's Peculiar.

III. I shall offer some Considerations, which both by perswading and directing, may assist us in the restraining all unreaso­nable and unjust Desires.

1. Concerning Desires in general: I will not go about to prove, but will suppose that all are not evil, but that some are law­ful, nay and good too; that some may and should be, are not only matters of our Li­berty, but Duty.

This is Evident to him that considers that they are natural to us, and therefore ne­cessary; that Humane nature cannot in this [Page 326] Estate be without them. Also that many of our Duties towards God, our selves, and the Publick, cannot be performed without Desire; such are Prayer, and Hope, and Sub­mission to the Divine Will, and exercising our selves in seeking after such a condition, as may be best both for us and others.

These and the like Considerations may serve to convince those, that question whether they may have any desires at all.

This then supposed, we will now consi­der of what sort they are, which may and must be had.

1. Therefore all Men may, and ought to desire what is and appears to be good for them, and they have not.

But yet here are three Cautions to be at­tended to, which indeed are all implied in this Rule, but deserve to be more expresly taken notice of.

1st. That the Good we desire be possible.

2dly. That that which is good for our selves, be also good, at least no detriment, to the Publick. And

3dly. That it be not prejudicial (how­ever not near so much as the want of it would be to us and the publick) to any o­ther Man.

Our Desires should not be extended be­yond what is good to us, nor can they be­yond that which seems so: If that seem good which is not, the fault is in our Un­derstanding, not in our Affection; our Guide hath made us to wander.

Again; if there be good which yet ap­pears? [Page 327] not, here also we are to blame our Understanding now for not informing us at all, as before for misinforming. Our Spy before gave us Intelligence that our Friends were coming, and they proved Ene­mies; and now that our friends are in­deed near, we have no notice.

All this while I suppose, that the thing we desire we want, and we want only that which we can use: So that, if we either have it, or do not want it, neither should we desire it. Such Desires are superfluous and vain, and engage us in a needless labour. And the cause of all this is our Ignorance of what we have or want.

This Rule, as I said, doth imply,

1. That the thing we want and seek, is Possible: for that cannot be good for us, that cannot be; nor can we stand in need of im­possibilities; nor can we desire what appears to be such.

But this is not all what I understand by this word Possible, viz. all that is not a con­tradiction absolutely; but that which is not repugnant on supposition of such and such an order of things. And thus we ge­nerally observe, God himself doth not do all, that absolutely implies no contradiction to be done; but he doth all that is consi­stent with such Beings and Natures, such a Constitution as he hath ordained, which was the best that could be.

And this well considered, would be suffi­cient to free us from either suspicions of in­flexible Fate, or from unworthy and hard [Page 328] thoughts of God: we should not tax him for want of Goodness, because he doth not all that's absolutely possible, since he doth all that in such a constitution (which is the best that can be thought on) can be done. But to return to my Argument.

If the great God (to whom nothing is hard, yet) do not will to effect all that, which implies no contradiction to be done; much less should Man let his Desires run pa­rallel with Possibility: nor can it be congru­ous for him, whose Power is limited, to have an unlimited Will, a Will that's only bounded by contradictions, an affection commensurate to the greatest Power.

This surely was the Stoicks-sense, when they would not have us to extend our desires beyond the [...], things in our Power. And if they intend this, that where we can do nothing by it in order to the obtaining the thing we wish, there we should cease to desire; I am of the same mind.

But if they intend, that we should be unconcerned in all that is not wholly and solely in our Power, I think they leave us little or nothing to be employed in: for, our very Acts, which we are said to be Lords of, seem most, if not all, partly to depend on other causes besides our selves.

There is thus much of Truth in their Pre­cept, that we should have the greatest af­fection to those matters, where, if we en­gage our own Power, we may reasonably expect the Concurrence of all other Causes, that are necessary to effect it. And it will [Page 329] be our Wisdom, if we would avoid the Torment of Disappointment, only to de­sire that, which in such an order of Causes, not only can, but probably will be produced; and on whose production that Desire may have some Influence. This is the first Cau­tion, that the thing we desire be Possible. The

2d, is That it be for Common-Good, at least not to the prejudice of the Publick. And this is also sufficiently intimated in the Rule it self: For, if any thing be really ad­vantageous to a Man's Private Interest, it must be also to the Publick; and if it be not this, it cannot be the other. He that sinks the Ship, endangers his own Life; nor shall any one Member of the Body better its condition, by drawing to it self the Nourishment which should be dispens'd to all. No, if all the other Members suffer, that one must suffer too.

Man is a Member of the Body Politick, a part of Society; and if it do not go well with the Polity in general, it must go ill with him in particular. As therefore we should not, for the safety of one Member, destroy the Body; so it would be equally unreasonable for a Private Interest to un­do the Publick.

And besides this consideration of every private persons reference to the Communi­ty, as he is a part of it, if we further look on him as a Lover of Good, and can but suppose him to prefer the greater before the less, and to think that that which is bene­ficial to many, is better than that which is so [Page 330] to one, or to a few; he cannot (if these be his Thoughts) desire his own particular Interest may be promoted with Disadvan­tage to the Publick. That's the second.

3. As our Desires must be harmless, as to the Publick, so likewise to every other Man. For there can be no Reason why I should pull down his House, that I may build one for my self upon its Ruins; why I should endanger his Life to save my own: for he is naturally of equal value with my self; and if he be not so well improved as I, perhaps neither may he deserve much Blame, nor I Praise for this, but it may be the Circumstances into which we fell, were the chief cause of this Difference: Perhaps if he had been in mine, he might have been better than I; and if I had been in his, I might have been worse than he. But be it otherwise, our present Inequality doth not argue however, that he hath forfeited the Right he had; or if he hath, yet not to me.

This then must be remembred, that my Desires be innocent. I may be as wise as a Serpent for my self; but then I must be as innocent as the Dove to others.

Nor yet do I deny, but my Desires may extend to those things which may a little inconvenience my Neighbour, provided that Inconvenience bear no Proportion to the Loss I should sustain by the want of what I desire. It seems not unreasonable that he should be debarr'd of the Pleasure of his Prospect, rather than I want a House to dwell in.

[Page 331] Thus all the Members of the Body will suffer a little, rather than one should perish; and many will rather put their Shoulders to the Burden, than one should be oppressed with it.

This is the third and last Particular to be considered for the regulating our Desires, which I shall further discourse of in the second part of the proposed Method.

II. How far the Desires of what belongs to another are forbidden. Where I shall consider,

• First; What is that which gives Titl [...], and makes any Possession proper to a Man. And,
• Secondly; In what case such Properties may, or may not be desired by Ano­ther.

First; That Men have Properties, that some have Right where others have none, we suppose, and the Scripture allows it in the 10th Commandment, and in other places, where buying and selling is spoken of; or indeed where Charity, and lending to him that would borrow, or giving Alms is com­manded: For no Man can lend or give what's not his own; if there were no Pro­perty, any Man might take without anothers leave.

This then supposed, we'll consider the Foundation of this, and that we may in ge­nerel conclude is the Law; by this under­standing [Page 332] both the Law of Nature, and of Nations, and the Municipal.

The Municipal Laws are very various, according as the Condition and Temper of the People, and Custom of the Place, and such other Circumstances inclined the Wis­dom of the Governours to make them. And that they have very variously determi­ned of Proprieties, and the ways of acqui­ring just Title, is known to them, who have but looked into the Laws of several People, as of the Jews, Athenidns, Spartans, Ro­mans, &c.

Those ways which obtain amongst us, and have been generally received (if we abstract from the Particular Modes and De­terminations of them) are these; Inheri­tance, Gift, Contract, and Cession: The rest are sufficiently known.

I forbear to speak any thing of the Parti­cularities which are observed amongst us in giving or buying, or the rest, because it would be needless to do it at this time. Only this I add, That there being several wise uninterested Men made Judges in these Cases when they come in debate, and they have the Law reported to them on both sides by the Advocates; and in case of De­fect in the Law, or Failure in Judgment, there are Courts of Equity for the supply of such Shortness, or Redress of such Wrongs: Things being thus, nothing can be imagined better, nor a more commodi­ous Settlement invented.

[Page 333] This I have said, that we may acquiesce in our own excellent Constitutions; and be satisfied that he to whom our Law gives Right, hath a good and undoubted Title; especially since our Law is so agreeable to, and founded on both the Law of Nations and Nature. Thus much concerning the Municipal Laws.

As for the Jus Gentium, Civilians tell us, that ex hoc Jure distincta sunt Dominia, Com­mercia, & Obligationes institutae. From hence it is that Pacts are observed, which it's generally supposed were made at the first Division, and that amongst others, is thought to have been universally consented to, that the first Possessor should be accounted the rightful Owner. Censeri debet inter omnes convenisse, ut quod quisque occupasset, id propri­um haberet. That Right which is obtained by Victory, supposes a just War; and that the Party who had the Title, has forfeited it; and that he, who contends with him, has Right to take that Forfeiture.

Thus far Writers ordinarily go in their Account of this matter; and here for the most part they stay. And it is sufficient to put a stop to the Enquiries of the greatest part, that the Covenants and Consent of the Ancient, of their fore-Fathers, as also the Laws and Customs of the Places where they live, have determin'd, that there shall be Property, and what shall be so accounted.

Few Men are capable of higher Reasons than Law and long Custom, but some are, and some that are not, yet think they are; [Page 334] and both these will be enquiring into the rise of such Customs, the Reasons of such Laws, the Cause of so universal a Consent.

And this may also make it necessary for us to search into the very first Foundations of these Municipal Laws, and those Jura Gentium, which both have given Man a Right to Propriety; because there is a Gene­ration of Levellers, who pretend that all this is without Reason, and that they have the Law of Nature on their side for a Com­munity.

This we shall briefly consider: But as for that which they alledg from Scripture, I do not think it worth mentioning, it is so palpa­ble a mistake to think, that one particular Example of the Primitive Christians can be obligatory to all Persons, in all Places and Times whatsoever. And the Arguments from the great Love that Christians owe to each other, are of no force, unless they first prove it best, that there should be no Propriety.

And as the Law of Christ doth not fa­vour that Opinion, so nor the Law of Na­ture; which will appear, if we can discover that the first Foundations of these Laws, Customs, and Pacts, that settle Properties, are laid in Man's Nature, and in the Nature of the things which he uses and converses with.

And this will be very evident to him who considers, that all Men have use and read of several things in Life; that they are of dif­ferent Tempers, and some more inclined to [Page 335] make use of one sort of things, others of another: that one Man cannot be in all places, nor all Men in one; that all places will not bring forth all things; that several things which are useful to Man, may receive Increase, and consequently Man's Conditi­on be better'd by his Diligence and good Husbandry; and again, through his Un­skilfulness, and Neglect, and ill Management, their number may be lessened.

Thus the wise Governour of the World hath ordered it for the Punishment of Man's Sloth, and the Reward of his Industry.

Add to this, That Men are not of very un­equal Powers, but ordinarily one useth himself, and manageth his Affairs as well as another; and that it's very needful that all things should be put to their best use; and that Peace and Quiet should be preserved in humane Society.

We have enumerated sufficient Causes of Division and Propriety, so that we need not either tax God, as if he had too much stin­ted Man, and not made a plentiful Provi­sion for him, and so necessitated Men to scramble and to catch that catch can. Nor yet should we have recourse to Mens Vice and Fault in this case, nor attribute the Ori­ginal of Property to their covetous or am­bitious Desires, which might proceed from Reason and just Appetites.

Let none blame that which was reasona­ble, nor ascribe that to a vain cause which was necessary. If Men were from their differing Tempers variously inclined, they [Page 336] will hereby be ingaged in differing Employ­ments, and various Pleasures. And if every place will not afford them all sorts of Mate­rials for their Exercise, or Objects for their Delight, if no one place will contain them all, then they must part. If they do so, e­very one will be best acquainted with the things he most converses with; he that knows them best, will use them best, and on that score hath most right to them, be­cause it's fit that all things should be put to the best use that they are capable of.

And hence is it that Possession gives so good a Title; as also because it's presumed that Men will seize on that only, which by their natural Constitutions they are more dispo­sed to use or enjoy. And besides this, it's supposed that they are for the most part not very unequal; or if they be, yet that is not so easily known: and then all this con­sidered, no Pretence can be made, why one should be thrust out of his Possession to make way for another; since it cannot be known, that this latter will make better (but probably worse) use of what he shall have, than the former had done.

And if this were not admitted, that in Vacuities, first Possession gives Right, the World must be perpetually filled with Dis­order, and Tumult, and Injustice; and he that hath thrust another out of his Pos­session, shall be dealt so with himself by others.

And in after-Ages, when their Title shall be examined, where will the Records [Page 337] be found by which it shall be cleared? Or, what other evidence can be hoped for, but a long Possession? No People on the Earth can at this day make a better Claim than this.

And if we suppose Men idle and inordi­nate in their Desires, there is a further ne­cessity of Property and Division: for else some would live on other Mens Labours, would do nothing, yet enjoy as much as any; and this would tend to impoverish the World, since Increase depends on Mens Labours.

And indeed this is one of the excellent Fruits of Propriety, that it is an Engage­ment to Industry, and a Spur to the Lazy; for that is the regular and innocent way for Men to acquire Right, and to become Owners.

It's true, it cannot be avoided but there will be some ill Consequents of Propriety: For Owners knowing that the things they possess are part of their Power; and it be­ing natural to Man to have an Affection for that which he usually converses with, and so loth to part with it; hence they will not many times, neither by way of Gift, nor upon reasonable Terms, and where they may have a valuable Exchange, for go their Title. And hence it will come to pass, that some will have all, and others nothing; that they whose lot it is to be born of rich Parents, or who have more immoderate Desires, and are more endlesly busy, they shall abound with Wealth, [Page 338] whilst they that are not so fortunate or foo­lish, shall be in want.

But notwithstanding these, and other like Inconveniences, we cannot be made to dis­allow of Proprieties, till we find that Com­munity hath none, or fewer, which, things standing as they do, cannot be proved.

And then there is as good Provision as can be made, in the two Cases supposed, that Fools may have abundance, and Wise and Good Men be in extreme want: For, our Law gives the Estates of those that are judged Fools, to the King. And in the o­ther Case of extreme Necessity, and where the Owner will not recede from his Right (according as some in the Civil Law deter­mine) the Necessitous may take what will be sufficient for him in that Exigence. But then, as Grotius well considers, there must be these three Restrictions:

1. That the Necessitous cannot by any pains, or other way extricate himself; for if he can, he must. Solon hath well deter­mined in one Case, that a Man must dig forty Cubits in his own Ground, before he take Water out of his Neighbour's Well; as Plutarch observes in his Life, and giv [...] this Reason, because Necessity, not Sloth, must be relieved.

2. The second Limitation of this Rule is, That the Owner himself must not be in the same case, when his Po [...]session shall be seized; for in this Case, Melior est ca [...] possidentis, & non tradentis Jus suum, qu [...] poscentis aliem [...]m: The Right of the Pos­sessor [Page 339] is always prefer able to that of a Stran­ [...]er.

3. The third is, That the Person who is now indigent, when he shall be able, make Restitution.

The same Author goes further, and de­termines, That where one may be profited, and another not inconvenienced, there [...]oth a Right ac [...]rue to another Man's Pos­ [...]ssion.

It's very reasonable indeed, that the for­mer Possessor should quit his Title to that, which will be of no use to him, and of great use to another: And this is all that can be [...] from that Passage in Tully; Quidn [...] [...], qu [...]ndo sine detrimento suo po [...]est, alter [...] [...] in iis quae sunt accipi [...]nti utilia, [...] non molest [...].

But if the Possessor should be froward, and refuse to communicate, in this case it seems not reasonable, that the other (un­less he be warranted by Publick Authority) should ravish his Possession from him; for this might open too wide a Door for Dis­orders.

This is the short Account of Pro­pr [...]eties, and the ways of acquiring just Titles. I proceed,

Secondly; To consider whether, and [...] far I may desire any thing that another [...] is rightfully possess'd of.

That such Desires are lawful, seems evi­ [...]ent, because they are the Foundation of all that Commerce, which is amongst Men in their Bargains of buying and selling. If [Page 340] there were no such Desires, there could be no such Contracts and Exchanges as there are; if we might not desire that which is anothers, then we should not ask him to Iend or give us any thing: for this also, as well as that of bargaining▪ signifies and sup­poses one Man to desire to have what ano­ther hath. And if we can think God hath forbidden all such Desires, we must also think he hath prohibited all buying and sel­ling, all begging and borrowing, which none can be so vain as to imagine.

If it be lawful for me to do that, where­by what another hath may be made mine▪ then 'tis lawful for me to desire it. Indeed it's impossible for me not to desire, so long as it appears good to me, and possible to be had, if I suppose Right may be trans­ferr'd.

As soon may the Light not shine, or the Fire not burn, as the Representation of a Good that I have not, and may have, not excite Desire. These two always run pa­rallel, are Twins, and Twins that grow to­gether, or rather the very same. Such an Apprehension is Desire in its Infancy, De­sire beginning; and Desire is that Appre­hension in its Manhood, its Continuance.

Thus far then Desire is not only lawful, but necessary. And for a further and full Answer to this Question, we may, I think, safely assert, That we may desire all that we want, and another hath, to which vve can acquire a title according to Law and Equi­ty.

[Page 341] And by this we are prohibited to desire in these three cases.

1. Where the Right cannot▪ and we know it cannot, according to Law or Equi­ty, be aliena [...]ed; that's the Case of a Man's Wife, or a Woman's Husband Nor,

2. Is it lawful to desire to have that, whose Right may be transfe [...]'d [...] we have, or can [...]resume on the Con [...]nt: of the Owner; no Title can be pass'd away without this. Here we except the case of extream Necessity before mention'd▪

3. Nor yet th [...] we suppose both thes [...] ▪ is it lawful to desire another Man's Possessi­on, where it will be manifestly prejudicial to him to part with it. I know [...] said, Vo­l [...]i non fit Injur [...], and that a Man shall satisfy the Law of the Land, if he observe the two former; but he'll violate the Law of his Mind, which comma [...]ds Innocence, and doing to others, as himself would be done to; and forbids him therefore to take advantage of another Man's Weak­ness, or Over-sight, or the like. This is the second.

III. That vvhich I have to add both by vvay of Direction and Argument, shall be in these four Considerations. Two of which may pass for Rules, and may give Advice to them that are willing to have their evil Desires restrained, but know not how: and the other two may tend to pe [...] ­swade those that are regardless in this mat­ter, to think it their Concernment.

[Page 342] 1. Let every one that would prevent or subdue all Desires that are not wise, just, and innocent, inform himself truly of all his real Wan [...].

This may at first proposal seem rather a Method to inflame, than cool Desire: and it may be thought better Advice to him to be ignorant of, than to be acquainted with his Wants: For, so long as a Man thinks him­self rich, tho he be poor, he will not ask a Supply.

But who knows how long this Ignorance may continue? that would be to make it, impossible for Man ever to be happy: for Sense of his present Misery, and Distance from that good State, is the first step to his seeking it, and that's indispensably necessa­ry to his obtaining it. For a Man to affect Ignorance for the Mortification of his Af­fections, is all one, as to put out his Eyes, that he may rectify the Feature or Motions of his Body. And he that would lay aside his Knowledg to regulate his Passion, mur­ders himself to remove a Disease.

Besides, no Man can be perfectly igno­rant of his Wants; and where we cannot be wholly ignorant, 'tis best to be throughly informed; till we be, we are in the Dark or Twilight, which are Seasons of Mistake and Passion.

In the Night we may as well, and do as usually imagine our Friend to be our Ene­my, than otherwise; or if we do take out Enemy for a Friend, this Mistake hath in­deed less of Fear, but more of Danger with [Page 343] it. He that's benighted, follows an Ignis [...] as a trusty Guide, and loses his own faithful Companion that was with him.

Thus Ignorance increases our Wants, and Want is the Mother of Desire. It cannot therefore upon any account be adviseable to keep our selves from evil Desires, by not understanding our Necessities.

This might be a way to take away De­sire it self, and not only the Evil of it: for, to cure the Wound, it cuts off the affected part. That's not it we are endeavouring, to kill Desire, but only to bind it to its Good-Behaviour. And the way to regulate it, is this which I have proposed.

For surely all the Irregularities of our Desires proceed from our failure in this Particular. Our Imagination hath made our Wants more and greater, or less than indeed they are; hath made them be when there were none, hath made them seem contrary to what they are; and hereupon we desire where there is no cause: Our Desires are over-vigorous, or too faint; are directly opposite to what they should be.

He that imagines he wants what he hath, his Desire will be vain; and he that appre­hends himself to want all he hath not, he will desire infinitely, and Impossibilities shall not scape him.

But he that thinks he hath no need of that, of which he hath no use, and knows all that's useful to him, and keeps his Desire within these Bounds, will not transgress. [Page 344] He that can come to an end of his Wants, that can determine rightly what's enough, his Desires will not be endless.

Thus far Men do generally agree, that that's only to be desired which is useful. But that's Wisdom to be truly informed what that is. He that knows this, and all that's useful to him, hath resolved what's sufficient, what's enough for him, and he that's determin'd in this case, cannot be in­finite in his Desires.

This is the Sum. Let not our Desires ex­ceed our Wants, nor let us imagine we want that which will not be useful, nor greatly want that which is not necessary to us. And very few are the things that are of necessary use in order to our Happiness. He that lives within Natures Bounds, is sa­tisfied with a little; having Food and Rai­ment, can be content.

If his House will defend him against the Injuries of the open Air, tho it be not built after the newest Fashion, nor of the finest Materials, he is pleased; and is not grieved tho it have no Marble Pillars, or Flowers, curious Chimney-pieces, or Wainscot of the finest Grain, on which the Italian Artist hath shewn his Skill in Colours and Shadow. This Man can make a hearty Dinner, tho his his Meat be not served in Plate, tho he do not drink in Gold, nor have his Cup-board of Plate and Glasses before him, nor his Table spread with Pheasant or Partridg, or Quail. He is not much aggrieved that he doth not rusle in Silks, nor that his Suit is [Page 345] not made after the latest Mode at Court, his Frieze Coat pleases him as well: Nor doth he find himself more healthful, or qui­et, or merry, or wise, or vertuous, by ha­ving large Fields, full Barns, much Cattel, and his Bags full of Silver and Gold. He observes, that they that have all these, yet live without them; they have no more than the sight of them: and he will set the same Bounds to his Desires, that Nature and Use hath set; and there is no difference then betwixt him that hath more, or him that hath less.

To conclude this Direction; When I ad­vise to know your Wants, I would have you in order to this understand what's Good and Evil, the want of which is the great rea­son of our want of Contentation.

2. Be diligent to seek a supply of your real Wants in all lawful, likely, harmless Ways: Then do not increase them by Pro­digalities and Excess, by vain and unreaso­nable Expences. Men that are profuse in their Expences, must have proportionable Incomes; and where they are unaccounta­ble in those, they must either be unjust in these, or they'll quickly be Beggars or Thieves; for ordinarily Men cannot, in honest and innocent ways, make provision for profuse layings out.

(1.) Be not idle; for Idleness is the High-way to Want, and that to Desire, and such Desire as shall be only an Instrument of Torment, not in order to obtain. The [Page 346] Sluggard, whom Solomon represents in his sleepy: Posture, hath received this Doom, he shall have Poverty coming on him as sure as the Traveller, and Wans as irresistibly as an armed Man.

And in another place he tells us, The Soul of a Sluggard desires, and hath nothing: And he that hath nothing, must desire to have; and if he will not seek it by Labour, he will by some unlawful ways. The idle Man will desire; and if he desire any thing, 'tis that which he hath no Right to; for I look on that Rule of the Apostle's as an eternal Truth, He that will not work, let him not eat. And it almost universally obtains, as if it were of natural impression; for when we see a Man poor through his Laziness, we deny him our Al [...], and send him to his Work: This seems to proceed from the Sense we have, that Idleness hath such a ten­dency to Injustice.

On this account those People deserve Praise, who made such early Provision a­gainst unjust Practices and Desires, when they would not give their very little Chil­dren Meat, till they had performed some bodily Exercise. And I look upon them to have out-done us in Politicks, who will have all their Inhabitants to be of some Trade: They have crush'd the Viper in the Egg, and have prevented all unjust Actions by preventing the unjust Desires. We may wrest the Poet's Words to this Sence:

(2.) That which is added in the Rule is, That our Diligence must be employed in the [...] of Means,

First; That are likely, else it will be foolish. And,

Secondly; Lawful, else we shall be un­just. And,

Thirdly; They must be harmless, else we cannot be innocent; and no Action can be good, where Inno­cence is not.

All this supposes, (which is most true), that Things are so ordered in the World, that Industry, which is wise, and just, and innocent, cannot be destitute of that which is of necessary use.

And that we need not at any time have recourse to unlikely and unlawful Ways for a Supply of that which we really need: Nor are Humane Affairs so ill managed by the Wise Governour of the World, as that one must be rob­bed, to enrich another; that I cannot be made happy, unless my Brother be made miserable.

I conclude this Direction with the Reason of it, which is this, That the more wisely and harmlessly industrious [Page 348] any Man is in seeking after supply of his Wants, the less he will want; and the less he wants, the less he must▪ de­sire, if he act by Reason. And so long as Want continues, Desire must; and if it be earnest, it may probably hinder us in the good use of our Reason, and so engage us in that which is dishonest, ma­king us transgress those Bounds and Land-Marks which Propriety hath set.

On the other hand; It would be strange, if the happy Man should be envious or ravening: When the Sun shines upon his Tabernacle, who can desire his Neigh­bour's Candle?

That which may confirm all this, is, That in all the Descriptions we have of the Golden Age, which is supposed to have been in the World, we have no mention made of Mens Inordinate De­sires: which shews, that when they are in good condition, these have no place; or if they have, they spoil it. And this leads me to the Arguments against all un­reasonable and unjust Desires.

First; They are both noxious and vain: They do others hurt, and our selves no good. How much Harm they do in the World, I have sufficiently de­clared, when I have said, that all the Dis­orders, and Injustice, and all the Evil that one Man doth another, grow from this Root. Whatever Mischief of this sort [Page 349] you complain of, know that unreasonable Desire is accessory to them.

All Murders, and Robberies, and Wars, and Over-reaching in Bargains, owe their Original to this. This turns Men in­to Brutes, and makes Societies of Rea­sonable Creatures, become Dens of Li­ons, or Kennels of Foxes. Nay, this hath made a City less eligible than a Wilderness; and 'tis more safe to be in a Herd of Brutes, than in a Society of Men; so much more insatiable are our Desires than theirs: And there is therefore less Danger in converse with unreasonable Nature, than with immode­rate Desires.

And as unreasonable Desires do harm to others, so they are no way advan­tagious to our selves: for, whilst we desire unjustly, we lay a Foundation for Disquiet to the Publick Peace, and al­so of Ruine to our own particular Inte­rest. For, our Example hath an Influ­ence on others, to make them do as we do; and that will bring in all Confusion amongst us.

Besides this, whilst any one impropri­ates too much, the less remains for others Uses. And this brings near extreme Ne­cessity; and when that is their Case, they have Right to other Mens Proper­ties; and when they are near it, they may easily mistake it for their own Case; and if they do but think it is their Case, they'll act as if it was, and seize upon [Page 350] that which they have not, but imagine they have Right to.

Secondly; Remember our Profession. We call our selves the Disciples of him, who had not where to lay his Head; who tho he was Lord of all, yet Possessor of almost nothing: And shall the Disciple be above his Master? Had our Lord so very little, and shall we grasp at all? Why have we need of more than he had? If we have, shew it; if not, why do we desire it? How is it that we cannot be content with Food and Raiment, (when by a harmless diligence we can obtain no more) when our Saviour was? For, if we be indeed his Disciples, that is, if we live well, and follow his Exam­ple, we have also the Promises of this Life, and of that which is to come. We have all Assurance given us, that the great Disposer of all Things interests him­self in our Affairs, and will manage all for the good of them that live well.

We know that the worst that can be­fall us is Death; and that is the End of all our Miseries, and is our Passage to a blessed and endless Life. We know al­so, that the Unrighteous shall not be Par­takers of this Happiness; that the Vio­lent, the Oppressor, the Deceiver, shall be excluded: Nay, that they who have not subdued and overcome the evil De­sires of doing such Things, are not owned by Christ to be his Followers, [Page 351] and then they cannot be saved. And if we cannot be Christians, if we cannot be happy whilst they prevail in us, why do we suffer them?

Besides; The Gospel which we own, nay, and our own Reason, hath repre­sented all the Things of this World as very undesirable. We cannot but see how little Tendency they all have to make us happy. Do we not ordinarily find the Poor as good as the Rich, and the Servant as wise as his Master?

And we know, that all these Things are to us as We are: To the Good, all are Good. Res perinde sunt, ut illiu ani­mus qui [...]a possidet: Qui uti scit, ei bon [...]; illi, qui non utitur rectà, mala.

And if the Things themselves be not valuable, their Number doth not add to their Esteem. And our Saviour hath ex­presly told us, that our Life consists not in the Abundance of Things we possess: Nay, and that Riches make it hard for us to enter into the Kingdom of Heaven. This they do by exciting unreasonable Desires.

He that believes all this, it ill becomes him to be a passionate Lover of the Things of this World. The Gentiles, who are un­ [...]q [...]inted with our Religion, who have as [...] suppose, almost lost their Reason, for them to seek after these things, is tolerable; but for Christians, there is no Excuse.

[Page 352] Besides all these Engagements which our Christian Profession lays on us, to subdue our Desires, there's this one other, which I will only mention, and that is, that Ʋniver­sal Love, that Love to all the World, which Christianity doth so much oblige us to. We are commanded, we are exhorted to this, the highest Examples lead us to it; our God and Saviour go before us in the plainest ways of Love and Kindness. It is a great part of our Religion, and indispen­sable to Happiness: Yea the very Badg and Character of Christians; so that we are not to be call'd by that Name, if we do not live a Life of Love; and if we do, we shall not covet what's another's. For Love, as the Apostle saith, fulfils the Law: it will not only preserve us from doing, but also from desi­ring any other Man's Injury.

If then we would do well to the Publick by preserving Peace and Order: if we have any regard to other Men that are like to, and generally equal with, or better than our selves: If we would not fall of Happi­ness; if we would not act in Contradicti­on to Religion and Reason; if we would approve our selves to be Men or Christians: let all our Desires be wise, and just, and inno­cent: Let it be all our Endeavours; and God of his infinite Mercy afford us the ne­cessary Aids of his Grace, which we beg for the sake of his Son, to whom, &c.

THE Apostle in these Words ex­horts Christians, that they would study, or strive earnestly, as Men do who are in pursuit after Ho­nour ( [...]) that they would lay out themselves, and do their best,

1. To be quiet. To give no occasion of Disturbance to others, to be no way acces­sory to the Disquiet of their Neighbours; to prevent (as much as in them lies) all Molestations, that might arise in the Soci­ety [Page 354] whereof they are Members; neither to say, nor do, nor leave unsaid or undone any thing from whence Commotions and Quar­rels, Anger, Enmity, or any foolish and hurt­ful Unquietness might ensue: But on the contrary, to preserve Peace, and Love, and Friendship, and Kindness amongst Men. And as one of the Means that lead and con­tribute to this Quiet,

2. To do their own Business, their proper particular Work: On which, how much the Quiet and State of Men depends, may appear in the Sequel of this Discourse. And I hope to make it evident, that this is a thing more considerable, and of far greater moment than at first it may seem, and that it deservedly challenges our utmost Care and Diligence.

And this latter Duty being in order, and a help to our Discharge of the former, I shall begin with it: And shall enquire,

I. Into the Occasion of this Precept, when it was given by St. Paul.

II. Into the true Meaning and Impose of the Words here used. When I have done this, I shall offer some Considera­tions, which will make it appear to be good and fit, and profitable and ne­cessary for us to do as we are here directed.

I. As to the Occasion of this Precept: It was probably the same with that in [Page 355] 2 Thess. 3. 12. We command and exhort, that with Quietness they work and eat their own Bread. Such he means, as he described Vers. 11. Who walk disorderly, ( [...], out of their Rank) working not at all, but Busy­ [...]die [...], ( [...]) very busy, yet did nothing, no­thing they should do, nothing to the pur­pose; that which they did, or seem'd to do▪ was next to, nay, worse than nothing. They neglected their own Business, but would be thrusting themselves into other [...].

By this neglect of their own Affairs, they were reduced to such Straits; that they could not live of themselves; and by their over­ [...]o [...]ousness they so insinuated into others, that they lived upon them. Which depen­dent parasitical Life being so unbecoming and base, and casting so much Ignominy upon the Religion they profess'd: Nay, it being so unjust, that they who did nothing, and therefore deserved nothing, should have anything; the Apostle enjoyns them as he had before, that they who would not work, should not eat: And that they should work [...] Quietness, and eat their own Bread.

This was the occasion of that Exhorta­tion in the second Epistle; and 'tis most likely [...], that on the same occasion, he had before given them the same Precept in the Text, To do their own Business: In which we may be further confirm'd by what fol­lows in the end of the 11th and 12th Verses, Working with your own Hands; that ye may [Page 356] walk honestly towards the Gentiles, and that ye may have need of nothing. By which, as he plainly intimates, that the very Heathens did not approve of Idleness and Beggary, but thought it unseemly for Men to live the Lives of Drones and Parasites; so likewise that he should prevent such foul Miscarria­ges, with the ill Consequents of them, if he could engage them to mind and do their own Business. This would raise them from the Bed of Sloth, this would keep them from being Eves-droppers, and Interlopers in other Mens matters, and thereby cut off many Occasions of great Troubles both to themselves and their Neighbours. This would probably secure them from necessi­tous Dependances, and their Religion from Contempt.

Thus we see the Occasion of this Precept, partly from the History set down in the se­cond Epistle, where it is repeated, partly from the Reasons annexed to it in this. From which we may conclude (in order to our next Enquiry) that this doing their own Business was something, that was good and honest in the account of the Heathens, and that by natural Light might be disco­ver'd to be so: Something also that would be a means to secure them from a Depen­dance on other Men for Necessaries, which is one of the worst States of Humane Life.

Erasmus thinks the Apostle had in his Eye both the Idle, and the Busy-bodies. Deterret, says he, ab otio, & ab alienis Appetendis. Gro­tius is of the same Mind, and tells us that [Page 357] they who offend against this Rule, are by St. Peter called [...], and by St. Paul [...], and by the Greeks commonly [...]: Of which num­ber he reckons parasitical Smell-feasts, drolling Buffoons, and such like Flies, with which Greece then swarm'd.

II. Having seen the Occasion, let us now proceed to the Sense and Import of the Words. And here the main Enquiry is, What is meant by (the [...]) your own private matters, those which are peculiarly and properly yours.

[...] seems here to be opposed to [...], and to be distinguished from the [...], our own, in opposition to other Mens, and in distinction from what is com­mon both to us and them. Do your own, not others Mens Business. Do not only what belongs to all Men, but that also which particularly appertains to you. For our better understanding this, we may consi­der Man under a fourfold respect.

1. Of his Nature as he differs from Beasts, and as he differs from other Men, i. e. we may look on him as endowed with Under­standing and Liberty in general, which is common to all Men; or, as with greater Un­derstanding, with all those Inclinations and Aversations (which may be supposed to be born with Men) that are peculiar to this or that Man.

2. We may consider a Man under the various Changes that are made in his Na­ture, [Page 358] the several Accessions to his natural Faculties, with all that Knowledg with which Study and Experience has enriched him; with all those Arts and Habits, which by Time and Exercise he has acquired; or else with all inculpable Impairments, and Lessenings of the Faculties, either of his Body, or of his Soul.

3. We may consider him in that Condi­tion, in which he is in respect of outward things, such as Poverty of Riches, Liberty or Confinement, Honour or Disgrace, &c.

4. Consider him in those Relations in which he is to other Men; whether he came into them by Necessity, arising either from Nature or Laws, or voluntarily and out of Choice: As Husband or Wife, Parent or Child, Master or Servant, Magistrate or one of the People, Teacher or Learner, of the Clergy or the Laity, &c.

This, with some Addition, is Tully's Qua­druplex Persona, which every Man bears. Now as to the Business before us: Whatever Work is sutable and proper to Man under any of these Considerations, that may be said to be his Work; he was, as it were; made and fitted for it, it is proper to him, he is obliged by the Divine Law to do it.

And because Man cannot be supposed to have been designed for such a Work as is unsuitable to his Nature; as false Rea­soning, not following his Understanding, not loving that which is good, &c. and be­cause all Wickedness and Vice is thus unna­tural; therefore nothing can be proper for [Page 359] a Man that is unreasonable or vicious; eve­ry Work of his must be rational and vertu­ous, Truth and Goodness must be insepa­rable Attendants, the necessary Ingredients of every Business, which Man can call his own. Briefly then, that in general is called any Man's Work, which is both good in it self, and fit for him, that for which he was, as it were made and framed; that, of which by his Nature and Temper, by his Abili­ties and Inclinations, and Opportunities, his Relation to others, and his Conditions in respect of external Goods and Evils he is capable, and for which he is fitted.

Thus we call the making, the Preservati­on and Government of this World, the Redemption of it by Christ, the recom­pencing Men according to their Ways, the hearing the Prayers, and granting the De­sires of the Poor, Destitute, &c. The Works of God, as being proper to the most glorious Perfections of the Divine Nature. Indeed there is nothing else to be considered be­sides the most absolutely perfect Nature of God, in respect of which any Work may be called his; that being the sole Cause of them all. But 'tis otherwise with Man, who both in his being and working, so depends on God, and on other things, that he can nei­ther be nor act without them.

Hence it is, that many Works belong to Man, and are properly his, not only in re­spect of his Nature generally considered, as uncloath'd of all Circumstances, but also of his Dependancy and Subjection: In [Page 360] which respect, that may be said to be a Man's Work, which he is appointed to do by one who has Right to dispose of him, i. e God, and by those who have Authority over him: That is said to be a Servants Work, which his Master sets him to do.

That also which a Man undertakes to do, he being at his own dispose, may be called his Work: As also that which is mostly and immediately conversant about himself, or about that, in which he is most nearly con­cern'd, as his Family, &c. which will be his in the Issue and Effect, as well as it was in the Beginning and Production; that which will redound to his proper Advantage and Benefit, as well as it did proceed from his Power, which will be for him, as it was from him; 'tis his own, i. e. for his Interest.

On these accounts any Work or Business may be called a Man's own. And if they be considered in general, as they are common to, and the same in all Men; they are the Foundation of that, which is all Mens Work or Business: but if they be considered par­ticularly with the Differences, with which they are found in several Men, so they constitute every Mans particular Business.

To make this plain by Instances. The common Work or Business of all Men, is to worship God, and to serve him in promo­ting the Perfection and Happiness of them­selves and all Men; and as much as in them lies in co-operating towards, and setting forward the good State of the whole World. To this every Man is bound in proportion [Page 361] to his Ability, and as he has Opportunity.

The Business of this or that Man in par­ticular is to do such part of this, and in such manner and way, as by the inculpable peculiarities, which are found in his Abili­ties and Inclinations, his acquisitions and the accessions he has made to his natural Power, his different conditions in respect of things without him; the particular appointments of his Soveraign Lord, and of those that have Authority from him; or by his own un­dertaking (where he is at liberty) he is espe­cially determin'd, qualified, and obliged to do.

Every man in the World is in some par­ticular relation to God and Men, and in a condition which Challenges some special Service from him; so that he is obliged to do something for his part (by the natural and perhaps the written Laws of God, or also by the good Laws and Customs of Men) to serve the whole Society, of which he is a Member, and God the supream Head and Governour. Every Man is a Governour or a Subject; some are set apart to attend the publick Worship of God, and the Instructi­on of Men in the Divine Laws; others have undertaken to study the Municipal Laws, and by their Skill in these to secure Mens Rights and Properties; others take upon them (and are authorised to do so) the Care of Mens Health; some are Hus­bands, Wives, Parents, Children, Servants, Merchants, Mechanicks, &c.

Whatever Particular Employment (wherein a Man can in some peculiar way [Page 362] set forth the Glory of God, and contri­bute towards any part of the good State of his Creatures, particularly of himself and his Family) is by one, who has Right to dispose of him, laid on any Man, or ac­cording to (at least with the allowance of) the Laws of God, and good Constitutions of Men, is undertaken by himself; That is his Work, his own proper Business. This is his Place, his Station, his Part, his Province, his Office, his Trust, his Trade, his parti­cular Calling, his Profession from whence he is denominated. And to fullfil this his Place, to keep his Station, to act his Part, to govern his Province, to execute his Of­fice, to discharge his Trust, to follow his Trade, to do that which he professes to do, and which he bears the World in hand he does: This the Apostle seems to mean by our own Business.

He illustrates this, Rom. 12. 4. by com­paring Christians to the Members of a natu­ral Body. As we having many Members in one Body, and all have not the same Office ( [...] the same Employment) &c. And so descends to particulars.

Which way then soever we serve the great Lord of All, in prosecuting the ends of his Goodness, which is the welfare of his whole Family; whether by ministring to your necessities or conveniencies of his Crea­tures, by serving the greater Bodies, or less Societies, or Single Persons in reference either to this or a future Life: Whatever our Employment be, if innocent and useful, [Page 363] if Lawful and Honest, whether in publick Office, or a more private Capacity, in what place soever we are, let us whilst we are in it, do the work of it. Spartam, quam nactus [...], Orna, as they use to say, and hoc age. Look that things be well done, and that your matters he managed to the best advan­tage. Ʋnderstand and mind, and do this which is your proper Business.

This I hope is sufficient to make the meanest Capacities understand what the A­postle does require of them; and to pre­vent those Mistakes which might arise in weak minds about this matter; and to shew that there is no interfering betwixt this and other Duties, which I have an especial re­gard to, lest whilst I am exhorting to the obedience of one Command, I should occa­sion the neglect of another, and perhaps a greater. I shall only mention the Mistakes which some may have, of which they may rid themselves by what has been said.

1. One Mistake is, that they should so do their own Business, as to allow none else to do any thing for them, to use the Service of none, to endeavour to have need of no Man, to live without the help of any. But this cannot be the Apostles meaning: because the Scriptures in many places, and the Apo­stle in divers of his Epistles supposes, and allows, and gives Directions both to Masters and Servants.

It was a piece of Cynical Morosness in Diegenes, not to have a Servant; and no way agreeable with the State in which we [Page 364] are, nor with those Customs of the World, which Experience has confirmed to be good, and all Laws have approved. I know there is a great vanity in many, who devolve all their weighty Business, wherein their own Care is most necessary, upon their Servants, but I meddle not with that now.

2. Another Mistake may be, That we be so intent on our own Matters, as not to re­gard other Men's. This was St. Paul's Com­plaint, that All minded their own things. Phil. 2. 21. And it is the Law of Christ that we bear one anothers Burdens. Gal. 6. 2. The Apostle's Intent was to take Men off from vain Curiosity about, from unnecessary med­ling in other Men's matters: But when Hu­manity and Kindness, Compassion and Ci­vility, when Justice it self calls us out of our Houses, and takes us from our Employ­ments to help our Brethren in managing their Affairs; we are not in this case to ex­cuse our selves under pretence that we are doing our own Business.

If there be danger of a Vacuum in the natural World, the next Bodies will (as some Philosophers speak) against their Na­tures, remove out of their Places to prevent it: the same must be done by us in the Mo­ral World. But indeed, it is not against Nature that we should do thus: For, by Nature we are made to promote the Com­mon Good, not our own only but other Men's, and in the Explication I have shewn, that that is every Man's own Business, which be­longs to that Place or Station, in which he is in [Page 365] relation to other Men. His proper Business has, in the very Notion of it, a reference to others.

3. After what has been said, none sure will think themselves excused from the Com­mon Works of all Men, because they must do their own proper Business; that because I am to do that which is my particular Work, I may therefore neglect that which is every ones, but mine no less then theirs. The works of our general and particular Calling (as Divines express it) consist and agree and are subordinate to each other. Every Man's business is to help forward the good of the World, but that which is mine and yours in particular, is to do it in this or that was as our Place and Office requires. Do your particular Business, but do not think you may leave your Common undone. On the o­ther hand,

4. None must think they have done what is here enjoyned, because they have done the Common Work of all Men. This Mis­take began in the Primitive Times, and con­tinues till ours: There were some then, who thought themselves exempted from Earthly Masters, by their being Servants of Christ: And how many are there now, who imagine that if they fast and pray, and read the Bible, and do those things which every Man in the World ought to do, they have then done all; but they have something more to do still in their Families or Shops, or Fields, in the Towns, and Kingdoms, and Churches, of which they are Members.

[Page 366] 5. Nor let any so mistake the Apostle, as if he forbad them at any time to rest from their Labour, or that all manner of Diver­sion or Curiosity must now become unlawful. No such matter, there is an [...], a C [...]ssa­tion from Work, which is not only lawful, but necessary. Curiosities and Diversions are natural, and may be not only innocent but useful, and so far from hindring us in our Business, that they may help us in it.

6. Nor will any, I suppose Infer, that eve­ry Man is bound to be a M [...]chanich, because St. Paul adds, working with your own hand [...], &c. For first, If he had respect to manual Labour primarily and immediately, when he required them to do their own Business, yet not only. 2dly, If he had respected that only▪ yet it cannot be proved, that he intended hereby to oblige all, but only those indigent Persons to whom he had a more particular reference, and whose Employment was of that Nature. 3dly. If he had a reference to all, yet he never intended to oblige then farther, than would be seemly among the Heathens; and that they might not be so poor and unjust as to eat other Mens Bread▪ when they did nothing towards a Compen­sation, nothing that would turn to account answerable to the Meat they eat.

Indeed he obliged them and us all, if our condition were such as that we stood in need of any thing for the support and Comfort of our Lives, rather to work with our Hands, stoop to the lowest and most laborious Drudgeries (supposing us able to undergo [Page 367] them) than continue indigent, or in any un­ [...]coming ways to li [...]e on others. This Ob­ [...]i [...]ation, on supposition that our Condition requires it, I do acknowledge is Universal, and reaches us all. But that absolutely and without any respect to this, all Men are ob­liged to be Mechanicks, I cannot see; or that the Apostle intended only working with [...] own Hands.

However, Certainly the Wisdom of those People, who have so great a pai [...] of the World in Subjection, may deserve our con­sideration, and particularly this Practice of theirs: For even their Soveraign. Prin­ces are brought up to some Mechanick Works (and probably our Lord Jesus him­self was in his younger years excercised in the Trade of his supposed Father) They look not on this as inconsistent with their Grandeur, nor does any decline it because [...]e is a Student [...]; they know it conducts very much to their Health, and is no way [...]becoming those that have strong Bodies: It may also be a Refuge against a Storm; the over-r [...]ling [...] Providence may deprive Men of what they have, and then it would [...]e much better to Work then to Beg.

But it is enough to have mentioned these Mistakes; I must not descend to explain what every Man's particular Office requires of him, nor shall I need, for every one is the most likely to know, what he ought to do in his Place. I shall therefore content my self with what I have said in the general Explication.

[Page 368] Having then resolved that, whatever good Work it is, of which a Man is natu­rally capable, and the Divine Providence has given him opportunity of doing, and has peculiarly fitted him for, and (where that is needful) has otherwise authorised him to the doing it, much more which God has commanded him to do, or Men (who have Right so to do) have imposed it on him, or himself has Voluntarily undertaken, that is his proper Work, his own Business: I now proceed to those Arguments which perswade us to mind, to do, to be diligent in this.

III. The considerations which may per­swade us that this is very good and necessa­ry, and according to the Will of God, are such as these.

1. The Account it was in with the wisest of the Heathens.

2. The Testimony which the Holy Scrip­tures give to it.

3. The suitableness of it to the Nature of Man, and to his State and Condition.

4. The numberless Benefits which flow from it, both upon our selves and others, upon single Persons and upon Societies. And also the horrible Mischiefs which arise from the neglect of it.

1. St. Paul gives this as one reason, why they should do their own Business, that they might walk honestly, [ [...]] seemly, towards them that are without: which [Page 369] plainly implies that when Men minded their own Business, they did that which was seemly and fit in the account of the Hea­thens.

It is plain what the great Athenian Law-givers thought of it by these two or three Laws: [...]; Any one that would, might indite an idle Person; he was, it seems, outlaw'd; and the Punishment in Draco's Laws was no less than Death. So it was al­so amongst the Egyptians, as Heredotus and Di [...]dorus Siculus inform us, from whom pro­bably this Law was brought into Greece.

The other was, [...], That no Man should be of two Professions, or exercise two Trades. We may suppose one Reason of this to be, lest being divided be­twixt both, they should be good at neither: And another Reason, because as they would not allow Men to be idle, so neither to be over-busy; they would have them mode­rately employ'd.

And in pursuance of the Design of this Law, which was to keep Men at work, they required them every Year to appear before that great Court of the Areopagites, to give an Account how they maintained them­selves.

It is a known Story of Menedemus and Asclepiades, who had no visible Estate, and yet look'd well, and liv'd handsomly, tho they followed the Study of Philosophy all day, (which it seems was not the way to get [...] Livelihood then neither) which made [Page 370] them to be suspected; and when they were cited into the Court, they call'd for the Mil­lers, who testified that they wrought with them in the Nights, and so earn'd their Li­ving: Which procured them, not only an honourable Dismission, but also a great Re­ward from their Judges.

Besides, They have another Law, where­by they excuse a Son from maintaining his old and indigent Father, if he had never put him to a Trade.

Nay, amongst them none might be allow­ed to keep a Servant in his House, who had not been brought up in some Employment.

To this let me add; That I have not yet observed any flourishing Commonwealth or Kingdom, where their Law-makers and Ma­gistrates have not taken care, that all Men should be employ'd in some honest useful Calling, and be industrious in it.

When Rome it self was degenerate, yet one of the Emperors, when he saw an offi­cious Courtier sprinkling Water before him, to lay the Dust as he walked; and seeing he expected Thanks for it, told him, That he was so far from rewarding, that he used to punish Works that deserved much better than his. But I pass on to some more co­gent Arguments.

2. See what the Scripture saith in this matter, and it is full and plain. Besides this, and the parallel Place in 2. Thess. we have St. Paul exhorting the Romans, chap. 12. 11. that in Business they should not be [Page 371] slothful; which (by a [...]) signifies they should be sedulous and diligent, active and industrious. To be earnest and active in Business, he thought very consistent with Fervency of Spirit, and to be a part of the Service we do to God. And as he exhorted the Thessalonians to Industry in their Callings, that they might want nothing themselves; so he charges the Ephesians, that they should work with their own hands, that they might be able to supply the Wants of others.

Let us hear St. Peter, in 1 Pet. 5. 15. Let [...] of you suffer as a Murderer, or Thief, or as Evil-doer; that is, a Transgressor by Per­ [...]ury, &c. of the Laws; or as a Busy-body in other Mens Matters. Did Busy-bodies suffer in those days? Were they punished as Ma­lefactors? Was this counted a Crime? If it were punish'd in ours, we must enlarge and multiply our Bridewels.

[...], a kind of Pope, that will not contain himself within his own [...], his proper Diocess, but will be an Oe­cumenical Pastor. One that takes upon him the inspection into other Mens Business, see at what Company the Apostle puts him; and in the next Verse plainly opposes to these, Suffering as a Christian; he look'd on these as no Christians. Let the pretended Suc­cessor of St. Peter well consider, how far he is guilty of what St. Peter here con­demns.

I conclude with St. Jude, who gives us an account of the Sin of the Angels, which as far as I can understand by the Expressions, [Page 372] was a Violation of this Precept I am now discoursing of, v. 6. [...]. We render the first Words, kept not their first State; but they may as well be read, they kept not their Principality, their high Place of Regiment and Power, in which the Sovereign Lord had set them: They did not discharge the Office they bore in that Celestial Hierarchy. But some of them, it is likely, affecting an universal Monarchy in Heaven, and others out of Idleness, left their own Habitation, deserted their Station, forsook the Province allotted to them; that is, neglected their own proper Work and Business: For, this is spoken as their Sin, and not their Punish­ment; they forsook (not, were cast out of) [...], their proper Place. [...] may also signify the Place of their Admini­stration, their Province: I know not whe­ther [...] be not so to be understood, when it is said, that Moses was faithful in all his House.

If this were the Sin of the Angels, as it seems not improbable; it should be a War­ning to us how we desert our Station, and neglect our own Business, and so either be­come idle and useless, or troublesom to o­thers, and perhaps rebellious against our Go­vernours, as they may be thought to has been: For, if we commit the Sin, we must expect to fall into the Condemnation of the Devil. So much for Scripture.

[Page 373] 3. To do a Man's own Business, is very suitable to Humane Nature, and the Con­dition in which it is here. In the Nature and State of Man here, these Things are observable:

1. He is endowed with many active Pow­ers, which were never intended by the wise Contriver to lie idle, and do nothing. What means this Shop of Tools which we have in our Body, if they must never be used? Man's Body is the House where his Soul must dwell: It must be [...], whilst in this State, the Soul must act with and by the Body.

2. That he is limited in his Presence, and Power, and Knowledg. He cannot be in many Places at once, nor endure to be in perpetual motion; nor can he so well un­derstand and act, but very little at a di­stance. Now by all these things he seems to be directed and determined by his Nature and State, to some Business that is near him; for, he can best understand and act where he is present. I said, Man and ma­ny Faculties, but they are not sufficient for every Work, for they may as well be over as under-wrought.

3. He does that most willingly, which he has been accustomed to do, and which he can do with most ease, and most per­fectly. And this we may suppose of his own Business: For probably a Man falls upon that Profession, to which he has either been trained up by his Parents, or to which [Page 374] his own Inclination hath led him. Now that in which he hath been instructed and exercised, or to which he has been inclin'd, will be most easy to him: for he understand it best, and has greatest Skill in it, and has likewise the greatest and most frequent Op­portunities of doing it.

He that leaves his own Work, which he is fittest for, and meddles with the Affairs of others, by this means neglects what he can best do, and faulters in the doing that for which he is not qualified.

4. He must be most concerned to do it, and best affected to it: For, he has a great Love to, and Care of himself, and a natu­ral Affection to his Kindred, and those who are near him; he is more sensibly moved by them than others, and by them when they are near him, than when at a distance?

Now this is a considerable part of a Man's Business, to provide for himself and Family; to order matters so, that it may be well with his Wife, Children, and Relations. If he has so little Love for himself, as not to do his own Work, who does he think will do it?

5. There is such a fitness in it, that it would be a great Injustice for any Man: not to do his own Work. God has committed to his Care a proper Depositum, a particular Trust is laid on him by the great Governor of the World, which is, That he do that Good which the Place in which he stands, and the Relation he bears to others, calls for. If he be a Parent, he is to see to the [Page 375] Education of his Children; if a Magistrate, to the keeping of the Laws of the Society; if a Minister, to instruct his People in their Duty. And whosoever doth not the Du­ties of these and such Places, they are un­just.

Or in whatsoever Employment any one is, if he does not what he pretends to, if he takes upon himself a Profession, but neg­lects to do the Work of i [...] ▪ he is a Liar, a Hypocrite, makes a shew of what he does not do; promises, but performs not; bears Men in hand, makes them rely on him, but deceives and disappoints them.

He that does not suum opus facere, can­not suum cui (que) tribue [...]e; for the Necessities of others, his Family, his Country, challenge this from him.

6. It is fit for every Man to be doing his own Business, because if he do not this, he will be doing something else for which he is not so fit. If he does not his own, he will be a-doing other Mens, and so will be guilty of two great Faults, neglecting what he is fit to do, and offering to do what he is un­fit for, as I have already suggested. And to this I might add, that every Man is ac­countable for his own Work, and not for other Mens.

On all these Accounts Man is fittest for his own Work. And if Order be observ'd, every thing will be put to that use for which it is fittest, because probably every thing will then attain its End. But how [Page 376] unbecoming and ugly, how vain and inef­fectual is it, to use Things to other purpo­ses than those they are fitted for?

If the Ox and Horse should change Con­ditions, as the Poet expresses it,

The Saddle would not sit well upon the Ox, nor the Yoke upon the Horse: Just so unseemly, so to no purpose will it be, for one Man to undertake another's Business.

The last Argument by which I would en­gage all Men to a diligent Attendance on their own proper Business, is, from the numberless Benefits which will flow in upon us and others, if we do thus.

Let Reason be heard, let your own Ex­perience and Observation be consulted, let the Records of Ancient Times be look'd into, and these will all bear witness to this Truth.

They will assure us, that Industry is the best Preserver and Restorer of Health; that the Bed of Idleness becomes very often a sick Bed; that a needless Medler in other Mens Matters, very frequently loses his Life for a punishment of his vain Curiosity.

And is not this the plain and sure Way to Riches? Have you observed many of those that mind their Business, fall into Want? I deny not but Accidents may be­fall them, by the over-ruling Providence. The Battel is not alway to the Strong, nor the [Page 377] Race to the Swift; but ordinarily it is. And the best way for a Man to secure his Estate from such Accidents, is to be at his Business. Time and Chance happens to all Things; but commonly Solomon's Observation holds, The diligent Hand makes rich.

I appeal again to your Experience, whe­ther those that break amongst us, be the In­dustrious, the Sedulous, the Shop-keepers, the Men that mind their own Affairs; or rather the Idle, the Men who are in all pla­ces, and thrusting themselves into every Man's Company and Business.

Our neighbouring Commonwealth puts it out of doubt, that Industry is the High-way to Wealth. They have no Mines, but this hath brought home the Indies, and hath made a Place that is barren of all things, to be the Storehouse of these Western Parts of the World.

Nor is this the way to Riches only, but also to Honour. Seest thou, saith Solomon, a Man diligent in his Business? He shall stand before Kings, he shall not stand before mean Men; he shall be exalted. There are few Men who are so unfit for, or so averse from the Business of their Calling, but by diligence they may attain to a Mastery, to have a perfection in it; and if they do, let it be what it will, they will be praised whilst they live, and when they die, be remembred with esteem.

But is it thus with the idle Man? No; as he is dead whilst he lives, and as his Soul, so his Name is perished before his Body. [Page 378] No Man was ever esteem'd for sleeping, nor is a Bed, but a Field, the Place of Honour. Have the trifling busy Medlers ever been known to gain a Reputation? No; they have constantly been the Subject of Reproa­ches and Scorn. How are they exposed by the Descriptions that are given of them?

Saith one, Est Ardelionum Romae quad [...] natio, trepidè concursans, occupata in o [...]o, gra­tis anhelans, mult [...] agendo nihil agens, sibi m [...] ­lesta, & aliis odiosissima.

But I stay too long on these lesser Advan­tages. Let us go on to consider what bene­fit accrues to the Soul by Mens diligence in their Callings, and minding their own pro­per Business. This ministers both to our Vertue, and to our Quiet.

First; To our Vertue.

1. I need not say what an Hedg this is to Vertue; from how many Temptations Busi­ness secures us, to which we are exposed by Idleness and Medling.

2. By this our Understandings are pre­served. The idle Man loses his for want of Exercise; he has only some fluttering Con­ceits, and they are for the most part super­ficial, but he can have no orderly Series of Thoughts. And the busy Intruder into o­ther Mens Business, the [...], his Thoughts are so distracted, that he loses his Soul in a Crowd, in too much Business, as the other did in too little: He has no va­cancy, no leisure for Reflection, but is al­way going out of himself.

[Page 379] 3. This is an Occasion for the Exercise of many Vertues. Every Man's particular [...]siness is the Stage, the Theatre in which [...] Vertue is acted and seen, the Sphere in which he moves and shines. He has here an Opportunity to exercise his Prudence and his Justice, his Temperance and his Patience. And it is a kind of Nursery, from whence they may be transplanted into a more pub­lick Employment. In the best times of the Christian Church, they that were admitted into the Priesthood, were such as had first ruled their own Houses well; and after they had discharged the Office of a Deacon, so as to be approved, were then made Pres­byters. And never did the Roman Govern­ment prosper more, than when they fetch'd their Dictator from the Plow.

4. This will help to perfect Vertue: For, this brings it into Act, and it is never per­fect till then. Whilst it stays in Thoughts and Desires, in Designs and Resolutions, it i [...] an Embryo; it is not compleat till it come forth in action.

5. This will help to preserve a Man from entertaining wild and unpracticable Con­ceits in Religion, from running out into airy and useless Speculations, to fond Con­ceits, and groundless Imaginations, which are usually the Products of idle Contempla­tists, and are never confuted till they be brought to Practice, which is a Touchstone to try them. For, whatever Mens Thoughts are in their Retirement, if they be not practical, or do not assist us in our [Page 380] Practices, they are not true, nor good.

Secondly; As doing our own Business ministers to our Vertue, so likewise to our Quiet. I appeal to Experience, if it be not, and to Reason, if it must not be so, that he who faithfully dischargeth the Duties of his Employment, will be at peace within himself; when the idle Person is tormented with the Conscience of his Neglect, and the Over-busy is distracted with the Multiplici­ty of his Business, and the Medler is disqui­eted with the needless Hazards he runs, and with the sense of vain and hopeless At­tempts.

It is with many of these that are so busy abroad, as it is with some Travellers, who when they are in other Countries, are un­quiet because they are not in their own; and when they are there, they are uneasy, because they are not in Travel: So these Men are restless because they do not their own Business; and when they are about that, they are so used to variety and rambling, that they have no quiet.

There are three things which greatly dis­quiet Men:

• 1. When they have no one setled, fixed End, which they prosecute.
• 2. When they propound to themselves an End which they cannot attain.
• 3. When they are in so close a pursuit of their Design, that they have no Rest, or Time to consider what they are doing, or whereabout they are.

[Page 381] Nor is this well-guided Industry beneficial to a Man's self alone, but to others also; his Family, his Neighbourhood are the better for it: If he be in publick place, the Church, the Kingdom in which he is, are served by his well-regulated Diligence.

On the contrary, how many, how fatal are those Mischiefs, which he who neglects his own, and thrusts himself into other Mens Businesses, brings upon Families, upon Towns, Churches, nay, and whole King­doms? when the Tradesmen will not stay in their Shops, but must leap into the Pul­pit, &c.

I need not be particular, but I will re­present this by such Similitudes as these: Whilst the River keeps its Course in the Channel, it is pleasant, it doth no harm, the Stream will carry Vessels from one place to another, and the Water is preser­ved; but if it leap over the Banks, spread it self all over Fields of Corn, it does great Mischief, and is lost in the Ground.

If the Fire keep in the Chimney, its pro­per place, it is pleasant and useful; but if it move into every part of the Room, and every Place of the House, it then proves mischievous.

The Poets have represented the Folly and Mischief of busying one's self in other Mens Affairs, in Phaeton, who would needs mount his Father's Chariot, undertake a thing in which he had no Skill; but what came of it? Himself was thrown out of Heaven, and the World had almost been set on fire.

[Page 382] To come nearer: In a Ship, how necessa­ry is it for every Man to mind his Business? how dangerous, if he neglect? How care­ful is every Man to do his own? If any one fail, it may cost his own Life, and all theirs that are with him. Of so great efficacy is this, that they are preserved by it, in the midst of Waves, and Winds, and Rocks.

In an Army every Souldier must observe his Orders, must keep his Rank: if he do not, if he will not obey, but give Com­mand, by this he hazards his own Life, and endangers the Loss of the whole Army.

I add but one more: How much the Community depends on every Man's doing his Office; his own proper Work appears by the natural Body, in which if any one part fail in its Function, the Whole suffers; and if the Body be kept in a good state of Health, every Member in it must do that for which by Nature it was fitted.

I need make no Application, nor add any more on this Particular; for there is no Man of any Observation, but sees how much the Quiet of Families, of Neighbours, nay, and of Kingdoms, depends on this regular, orderly Industry: For, who are the Tale­bearers, the Persons that cause Anger in Fa­milies, that do the Devil's Work in fowing Discord amongst Friends and Brethren? Who are the Picklocks of, and Pryers into other Mens Secrets, the Observers of others, the Story-tellers, the Makebates? Are they not the Idle?

[Page 383] Who are they that sit in Judgment on every Man? Who call their Governours to account? Who gravely blame their Coun­cils, and censure them for impolitick or un­just Administration? Are they not Men that neglect their own Business?

If others were as vain as they, and would be as inquisitive into their Affairs, as they are into othe [...] Mens; might they not dis­cover as many Miscarriages in them, as they do in others? Why, Thou Hypocrite, first [...] the Beam out of thine own Eye: Thou that judgest another, judg thy self. First do thine own Business, and then I dare say, thou wilt not be so much at leisure, or have no great list to meddle with other Men.

Thus I have represented some of the Advantages that arise from Mens doing their own Work, and the Mischiefs which follow on the neglect of it. They are either idle, and do nothing; or needlesly, and foolish­ly, and mischievously busy, and so do worse than nothing. And both ways bring innu­merable Mischiefs on themselves, and are the Authors of the greatest Disturbances and Calamities in Human Society.

In short then, that I may conclude this Discourse. Such who spend their Time in doing nothing, let me ask them, Why will they stand all the day idle? I am sure they cannot answer me, as they in the Parable, No one has set us to work: For, the great Lord and Master of us all, has sent us into this his Vineyard, that we should labour in [Page 384] it; he has given us a Charge to promote the Perfection and Happiness of our selves, and of our Brethren; and has directed us to the particular ways in which we are to do it, by the natural and acquired Abilities he has given us, and by our outward Con­dition, and the Relations we are in to others, and the Opportunities we have; hath shewn us particularly what is that Good which he would have us do.

God and our own Nature, the Necessities of our private Relations, and perhaps also the Service of the Publick, call aloud to us, that we would up and be doing; that we would pull our hands out of our Bosom, and be at work.

Consider also, when the Time shall come when we must receive according to our Works, how we shall be abash'd and con­founded, if we have spent our Life in Sloth and Idleness, if we have, like that idle Ser­vant, laid up our Talent in a Napkin.

I would hope that this Discourse is less needful in this Renowned City, where you have learn'd by long experience, that whatever some mistaken Gentlemen may think or say to the contrary, your Busi­ness is not only your Profit, but your Honour.

I will therefore say something to the other sort, at whom the Apostle aim'd in this Exhortation, those that are idly and very evilly busy, that spend much of their Time in observing other Men, are [Page 385] very inquisitive what others do, but ob­serve not themselves. They, like those Women in 1 Tim. 5. 13. are first idle, and then asking concerning others, (as Gr [...]ius renders [...]) and Pratlers, and then speaking things they ought not; for in many Words must be Vanity. They speak against their Neighbours, against their Governours; nay, and perhaps stay not there, but go on, and open their Mouths against Heaven; they blaspheme God, and speak evil of his Administration of Things.

Let me a little plead with you. And first I will ask you, Have you so much leisure over from your own Business, as to take upon you the Care of others Con­cerns, and such as do not in the least apper­tain to you?

1. Have you done your own Business? or have you done it so well? Have you so discharged your Office, your Trust? if you have not, mind what belongs to you. Be not dressing other Mens Vine­yards, whilst you neglect your own; nor be so your Brother's Keeeper, as not to be Keeper of your self.

2. Again, Let me ask you, Who made you a Judg? Has God made you a Censor of the Manners and Ways of your Bre­thren? Where is your Commission? And [...]hy will you meddle with that which concerns you not? Why will you run whither neither Charity nor Wisdom [Page 386] sends you? Why will you do so foo­lish, so vain, so hazardous a thing as this? Why will you cease to live the in­nocent and useful Lives of Men, and live the Life of Flies; wondrous busy, posting from one place to another, ma­king a great Buz, spoiling many things, mending nothing, causing a disturbance, blowing upon every thing, but doing no­thing to any good purpose?

If any think themselves too much con­fined, and that a larger Sphere would bet­ter become their great Minds; I desire them to consider the Apologue: If the Candle should think it self confined in the Lanthorn, and therefore take it self out, and set it self upon a great Hill, it would neither be so secure it self, nor so useful to others; it would be in danger to be blown out; and whilst it burn'd, it would not serve the Necessities of Men so well as it did in the Lanthorn.

To conclude; Remember, I beseech you, the Time is coming, when it will be requi­red of every one of us, what we have done with the Talent, those Parts, and those Op­portunities which were committed to us; and how we have behaved our selves in that Station and Place in which we are set; and how every one of us, Magistrates, Mi­nisters, Masters, Servants, Merchants, Me­chanicks, discharged our several Work we undertook.

[Page 387] Let us all therefore be persuaded, first, to shew Piety at home, to rule well our own House, our own Province; to be true to our Trusts, and faithful in the discharge of every Office in which we are; to do carefully our own Work, whatever it be; that so when the great Lord shall come, he may find us All to have been faithful and good Stewards: And we may then hear him saying, Well-done, good and faithful Ser­vant, thou hast been faithful in a few things; thou shalt receive more.

Amen. Amen.

THE Apostle is here after his man­ner, crowding together and heap­ing his Exhortations on one ano­ther: This he usually does with­out any respect to their Connexion with, and Dependance on each other: He knew the Cognation of all Vertues to be such, that any one disposes to any, to every one. Yet in this place there is a more than ordina­ry Coherence betwixt the Exhortations: [Page 390] For, Brotherly Love certainly will make Men live quietly: He that loves another heartily cannot lightly disturb him [...] and he [...] quiet and peaceable, will do his own Business▪ and not busily meddle with other Mens.

That this Exhortation of the Apostle de­serves our great regard, will, I hope, appear upon consideration, however some may slight it, either because it is plain and easie, Or, because it seems no part of Religion.

Such may consider that the most [...]se [...] and necessary Truths are alway most plain and certain; and that they who despise what is clear and evident, and value what is more mystical and obscure should by the same Reason prefer the Twilight or Nigh [...] before the Day.

Nor is this Mistake absurd only, but dangerous: For, from hence it is that Men take off their Minds from the most necessa­ry and fundamental Articles of Faith (which are always most plain and evident) and earnestly contend for doubtful Opinions, and questionable Doctrines. To this also it is to be imputed, that too many from a Prin­ciple of Religion, practise Folly and [...]d­ness: For, when they once despise those low and plain Methods; wherein God [...]ws Man what is good; when they will not ob­serve their own Natures, nor value those Precepts of Scripture, which are within the reach of every Capacity; They fall in­to abundance of useless Observances, and too often into most destructive Practices. [Page 391] When they will not keep that [...]ath, which God by Nature and Scripture has made plain, they wander into impassible and dangerous ways.

As for those who will not allow this Text to belong to Religion: They look upon it as Advice given them, how to manage their secular and domestick Affairs, and that it has no relation to their Spiritual State; Or at best, that it is only a piece of Morality, which they allow to come no farther than the Court of the Gentiles; that it might be a proper Argument for the Discourse of a Heathen, but not of a Minister of Christ.

To these I say, that this is indeed excel­lent Counsel, and very advantagious to Mens secular Interests; but it is also of great moment to our Spiritual State, the Welfare of our Souls.

We must not oppose Soul and Body, the present and the future Life. Godliness, or the Christian Religion, has Precepts as well as Promises, whereby it is profitable to the Life that now is, as well as to that which is to come. But I beseech you take care how you sepa­rate Morality from Religion, this will prove the most [...] Division, the most dangerous Schism that ever was, it will be as the Separa­tion of Soul and Body, it will be the Dissolu­tion, the Death of Religion.

There is no such Gulf betwixt these two, as they imagine, who confine Religion to those Actions which immediately respect God; no, it extends it self to the whole course of our Lives: Nay, let us not under­value [Page 392] Morality, as if it did not (if rightly understood) make the far greatest part of our Religion; or as if it were not necessa­ry to make us good and happy; for nothing can be more necessary than that is, nothing can be so necessary as that.

This I premise, that no Prejudice what­soever may make the Apostle's Exhortation less effectual: The particular occasion of which seems to have been this: There were those among the Thessalonians, who were thrusting themselves into other Mens Busi­ness and Concerns, but neglected their own, by which they occasion'd Trouble to them­selves, and Disturbance to their Neigh­bours. The Apostle therefore, willing to reform this great Abuse and Disorder, and to remove and prevent all that Disquiet and Disturbance which rose from it: He re­quires them in general, To study to be quiet, i. e. to keep themselves and others out of Trouble, to do nothing that may cause, or, but occasion disquiets, to omit nothing that may keep them off. And in particular, he advises them to do their own Business, which implies that they should not meddle with o­ther Men's; this having been the Inlet to, and Cause of those Disturbances which had been amongst them.

This appears to have been the occasion of these Words. In discoursing of which, I shall,

I. Explain and declare what is the Duty here enjoyned.

[Page 393] II. Shall offer some Reasons of it.

III. Shall lay down Directions, and give some Advices, whereby we may be assisted in doing it. And having shewn what it is we are to do, and why, and how it is to be done, I shall conclude with a short Reflexion upon the whole.

I. For Explication of the Words. That which we here render, to study, signifies such an earnest Contention, as Men use vvhen they are in pursuit of Honour: there­fore it denotes the shewing our greatest Care, and exerting our utmost Endeavours.

That about which we are required to be so earnest, is to be quiet ( [...]) which Word when it is applied to natural Agents, signifies Rest, the Absence of, and the Op­posite to Motion: When it is transferred to moral, we understand by it a Privation or Cessation from some voluntary Action or Passion, which may be either good or bad, but is for the most part bad, either physi­cally or morally, or both. So this Word is rendred, to keep silence, in the Acts; and in St. Luke, to rest from Work; in other Au­thors it is commonly put for Truce and Peace, and is opposed to War; and likewise to [...], to being unduly and over-busy; and indeed to all Trouble whatsoever, a quiet and a troubled Mind are Expressions of two very contrary States, as all under­stand them.

I suppose the Apostle might use the Word in this large Sense, and so give a general [Page 394] Precept on a particular occasion of the Troubles that arose from some Mens Negli­gence in their own Affairs, and Pragmatl­calness in other Mens, to which he chiefly referr'd: And I shall have regard to this also in my Discourse, tho I shall not confine my self to it, but shall consider Quiet more largely, as it denotes freedom from other Troubles, besides those that have their Rise from the meddling with matters that belong not to us.

Some perhaps may here enquire, whether this Precept be universal, and how far it obliges, whether in all Cases, or in some on­ly? I answer;

1. This reaches Christians of all Times and Places, as well as those that lived in Thessalonica 1600 Years ago. For, it was not founded on any particular, but on gene­ral and eternal Reasons, and is a Law to us all.

2. I cannot say it obliges us either to be our selves, or to keep others always quiet, (for in many Cases; this is neither possible, nor fit, nor beneficial) yet it does lay this Obligation on us, alway to intend and aim at, to pursue and endeavour after it, even in those very Instances where it would be evil and mischievous to us, if we were not under some present Disquiet, we are in and by those particular Troubles to seek after Quiet.

And when we are, and it is good we should be under some Discomposure, yet ought we to take care, that we be not pro­digal [Page 395] of this Treasure, and that we fore­go no more than Necessity extorts; i. e. we ought not, where we can help it, to suffer our selves to be more or longer under Trou­ble, than will serve for the attaining some greater good, some greater and more lalb­ing Tranquillity. As much as is possible, we should take care never to suffer our selves to be disturbed, unless it be in order to something that is better, and will be at­tended with a greater Quiet than that was, of which by this Trouble we were dispos­sessed.

If we do otherwise, we make a very foo­lish Bargain: for, we shall part with a pre­sent and certain Good (as Quiet is) for something that is worse, or that we are not sure of obtaining. We must do in this case, as Merchants do, when they are in danger of Shipwrac [...] ▪ then, and not till they be out of hopes to save themselves any other way, will they throw their Goods over-board. We must never part with our Quiet, but to gain something better by it: part with it as the Husbandman does with his Seed, which he throws into the Gro [...]nd; forego some present Quiet, that it may be re [...]ored unto us with great Encrease.

Thus then we are obliged to be quiet in all cases, where it is good so to be; and it is good (as all things else are) as far as it hath a Tendency to the Perfection, and best State of our selves and others: and where-ever it will contribute more to this, than the contrary Trouble, there it is not only [Page 396] positively, but comparatively good, and [...] to be preferr'd.

This, I think, is as much as is necessary [...] be said for the Satisfaction of this Enquity, how far we are obliged to be Quiet, viz. [...] all Instances, where we do not know that [...] is better to be disquieted; that is, why that is absolutely necessary to procure so [...] greater Good, and so to make way for greater and more durable Quiet.

This may suffice to shew how far we [...] obliged to keep our selves quiet, [...] something more should be added concerning the Obligation that lies on us as to others. Two things I shall advertise.

1. That we cannot judg so well for that as vve may for our selves, when it will be best for them to be disturbed; and consequently it will be seldomer that we must deprive them of their Quiet, than we may forgo our own For, we must never do this, but when we know it is best, and that we can very hard­ly know of other Men. But this is not [...] neither. For,

2. We must also know, that we are fitted with Skill and Power, and qualified with Authority to give them this Disquiet. For how profitable soever it might be to them yet if we be not thus instructed and autho­rized for the doing it, we must not do it E. g. I a private Man, must not take upon me to punish another Man's Child or Ser­vant, tho his Father, or Master, or the Ma­gistrate may.

[Page 397] By what hath been said, may appear, how far this Precept of Studying to be Quiet is ob­ligatory; and it does appear to be of a large extent. For there are few Instances, wherein we can say concerning our selves, that it is better and more conducing to our happiness, that we be in Trouble than in Quiet.

And there are fewer, in which we can pronounce thus concerning other Men, who are less known to us than our selves. And where we can come to any certainty con­cerning them, yet for the most part we want Wisdom to manage their Disturbance to such an advantage, or Warrant from the Laws to undertake it.

Our Saviour would not give Sentence be­twixt two Brothers, when one of them de­ [...]ed it; and it was on this account, because he was not authorized, Luke 12. 14. Man, [...]th he, who has made ( [...]) who has constituted me a Judge or Arbitrator a­mongst you?

II. I proceed now to give Reasons why we must use our utmost endeavour to be quiet our selves, and do nothing to trouble and di­sturb other Men, but all we can to make and keep them quiet too. They are all contain'd in this one, viz. Quiet is so excellently and so un­ [...]erably Good, and Trouble has always so much Evil in it, and is almost always so [...]rtful, or at least unprofitable, that if we be duly affected to things, we must strive to be Quiet with all our Might.

[Page 398] We shall be convinc'd of this, if we con­sider the following Particulars.

1st. That to be Quiet is the Desire of all Men that have ever been. The very Soldier himself, who of all Men seems Ieash to regard it, yet makes this his Motto, Pax B [...]ll [...] [...] ­renda: By all the Noise and Shouting, the clattering of Armour, and roaring of Can­nons, he hopes to attain a firmer Peace at the last. And how sweet, how welcome is it to him when it comes?

The Common People, as many of them as have the Wisdom to understand the goodness of their Condition, how far are they from envying the High and the Great▪ How do they applaud their own State? And it is meerly from this consideration, that they can be Quiet, when the other live in Noise and Hurly-burly▪ and their Souls are in a Hurry▪ and Tumult. On the contrary▪ those great and rich Men envy the others Quiet. All their Wealth and Honour doth not satisfie them without this; and this, with a very little Portion of those▪ other things, makes the mean Man contented. Thus both of them confirm Solomon's Observa­tion, Prov. 17. 1. Better is a dry Mors [...]l with Quietness, than a House full of Sacrifice [...] with [...]rife.

Now if that be good which all d [...]sir [...] ▪ then we must conclude it very good to be Quiet; because if any thing be, this is the Universal Desire of all Sorts and Conditions▪ of all Ages and Sexes. In whatsoever the Old and the Young, the Learned and the [Page 399] Ignorant Man differ, yet they agree in this, they all intend as much Quiet to themselves as they can have, and to avoid trouble.

2. This is one great end of the two great Ordinances of Heaven, the Magistracy and the Ministry, to keep Peace amongst Men; for this cause especially Laws are made, and for this cause they are executed. That which is principally design'd by all wise Go­vernours, is, as is commonly exprest, the peace and Prosperity of their Subjects.

And if we of the Ministry understand our own Function, and prosecute the true end of it, I am sure we shall be the Peace-makers of the World. For there is nothing more evident, than that this is a great part of the design of that Gospel which we preach; and any Man may discern this to be the ne­cessary result of the Christian Institution, to make Men Peac [...]able. So that if we preach the Doctrine of Jesus Christ, and pursue the true ends of our Office, we shall pro­mote [...] on Earth, and Good-will amongst Men.

And if any of us be found Dividers and Troublers, Breakers of the Peace, Sowers of Discord, Contentious, and not Healers of Breaches, Enders of strife, and Peace-makers, we may call our selves Ministers of Christ, but he will not own us as such at that great Day.

3. I conclude the great goodness of Qui­ [...], and the evil of Trouble, when I observe that it has been the Way of God with Man, in almost all his Dispensations toward him, [Page 400] to keep us from great Disquiets.

When he first manifested himself to A­dam after his disobedience, how sedately does he reason it with him and Eve? and it was in the cool of the Day; the time fittest for Quiet Meditation.

Afterward, when he was pleased to visit Noah, and to make a Covenant with Abr [...] ­ham, and renewed it with Isaac and Jacob, how did he lay aside Majesty, and appear to them in such a manner, that they seem not at all to have been terrified? as their familiar Conference makes very plain. In the giving of the Law on Sinai, tho' the Divine▪ Wisdom thought it necessary to make some Impressions on the fears of a People, that were sunk below more ingenu­ous Principles, yet that terrible Sight was at a distance from them, and they received the Law from Moses, a Man like them­selves.

And in all the old Dispensation, when God manifested himself and his Will to the Pro­phets, and by them to the rest of Mankind, how well did all his Administrations com­port, with the calm and composed Frame of Man's Mind? That which was once said, might be said almost generally of all the Divine Appearances to Man; that God was not in the Wind, nor in the Earthquake, nor in the Fire, Kings 19. 11. (all terrible things) but in the still Voice.

But that which makes this undeniable▪ is the last and great Administration of Hu­mane Affairs, by God's only begotten Son, and [Page 401] by his Holy Spirit. The Son of God became Man, and took upon him the form of a Servant, that we might think of, and address to him without any Discomposure. And how qui­etly did he behave himself? He indeed ful­filled the Prophecy which said, that he should not cry, nor lift up, nor cause his Voice to be heard in the Street.

As he was meek and lowly all his Life, so at his Death, like a Sheep before his Shearers is [...]mb, so he opened not his mouth. If at any time he clad himself in Zeal, and appeared in Anger, yet this troublesom Passion was in him so moderate and calm, and under the Government of Wisdom and Charity, that it neither discomposed him, nor those with whom he conversed.

The holy Spirit of God in his most plenti­ful effusions, had not this effect to make Men raving and frantick, but calm and compo­sed. All his Influences fall on our Souls gently and easily: he does not use Violence and Force, but moves us naturally. He does not afright and amaze, but insinuate; nor suddenly excite vehement Passions, but instruct and teach; and in this natural way raises those Affections that are consequent on, and do comport with the use of our Minds.

If we take a view of all the Methods which the Wisdom of God has used with us, we shall observe that his Doctrine has [...]i­ [...]illed on us as the Dew, and his Speech has dr [...]pp'd as the Rain, as the small Rain on the ten­der Grass: as Moses said of his, that is, [Page 402] gently and gradually, and in no such way as might astonish and dismay us. As there was no noise of Axes and Hammers in build­ing the Temple at Jerusalem, so neither has any noise been in building the Temple, of which that was a Type, the Christian Church.

Since then God hath been pleased to ad­minister humane affairs in so quiet and still a way, as not to put us into the least Dis­composure, we cannot but conclude, that a quiet even frame of Spirit, is with God a thing of great Price, and therefore most ex­cellently Good.

4. If any desire yet further assurance in this matter, let him consider the Nature of Man. Let him consider it both Singly and in Society, and see if Quietness be not ex­ceedingly well suited to it, and if the con­trary be not very incongruous.

Let any one that sees a Man in Fury and Rage, or under any disturbance, say if he be himself, if this become him. On the contrary, if he see him quiet and composed, and reason calmly and cooly, this is a pleasing Sight; now he acts as he thinks a Man should.

It is for Lions and Tigers, for Bears and Wolves to roar and howl and rage; but this is not fit for Men; it belongs to them to reason, and to be wise, and judge truly of things; but Wisdom and Ʋnquiet­ness are seldom consistent together.

And for Society, tho' it is a most lovely thing when the Members of it are all u­nited [Page 403] in a firm Peace; yet when they are Quarrel some and Contentious, when they are cashing with each others Interests, there is not a more horrid Monster to be found than this; It appears ugly and deformed to all Men.

From whence it appears, that Quietness is most agreeable to Humane Nature, whe­ther alone or incorporated in Society; and consequently highly good and commenda­ble.

I need not add to this, how well it be­comes us, as Christians, to be quiet. I will only say this, he that hath the Faith of Christ, what should dismay or disquiet him? He may triumph over all the troublers of other Mens Peace, and say that none of them all shall discompose him.

5. To this we may add the numberless Advantages, which arise from being quiet, both to Single Persons and to Bodies of Men. He that keeps himself undisturb'd, hath a clear understanding, a perfect free­dom, and is hereby enabled to the best Discharge of all the Functions of his Mind. He enjoys a great and constant satisfaction: this being the State of (and according to Epicurus) the highest Pleasure.

In short, this Man hath attain'd to a great degree of happiness already, and is in the ready way to the most consummate Perfecti­on and Bliss of which he is capable.

6. This is intrinsecal to, and an essential part of Happiness, insomuch that it cannot be without it. No Man that is in trouble [Page 404] is happy, and no Man that is quiet can be thought miserable.

After all this, which is but a short sum­mary of what might be said to shew the goodness, the profitableness, the absolute necessity of Quiet, sure every one will set an high value on this most inestimable Jew­el, and will by no means prodigally throw away his own, nor uncharitably hinder other Men's Quiet. Nay, I hope every one will by the excellent Goodness of this be perswaded to be so wise as to provide for, and secure Quiet to himself: and that he will also, in all prudent and fit ways bestir himself, that all others may live quiet and peaceable Lives as well as himself.

Since therefore Quiet is so necessary to so great a part of humane Happiness, out of the desire we have that both we and others should be happy, let us endeavour to keep them and our selves quiet: and as we would not be accessary to our own, or their mise­ry, let us not trouble our selves or them.

III. I proceed now to the Directions and Advices, whereby we may be assisted in the Performance of this great and good Duty.

I begin with those, that respect every Man's own Quiet. Indeed this is in the first place to be looked to; because it will have a mighty Influence on the Quiet of others. There is nothing more truly observ'd than this, that if a Man be at Peace within him­self, he will behave himself peaceably to o­thers. And accordingly we may see, that [Page 405] all they who are the Disturbers of the Peace of Societies, are unquiet in their own Minds. They have unsatisfied Desires, ungovern'd Appetites, tumultuous Passions, a War within their own Breasts; Understanding and Will, Reason and Passions are at vari­ance: How can it be then, but that as they are in themselves, they should be to others?

He that does not keep Peace within him­self, how is it to be expected he should keep it in his Family, or Neighbourhood; in the Church or State wherein he lives? The first Springs of all the Disorders, Commo­tions, Tumults, Wars in the World, are the Disorders and Commotions that are in the Minds of private Men.

My general Counsel to particular Persons is, That they would strive after Perfection, or all Good in themselves and others, by a di­ligent, constant, orderly Exercise of all their Faculties, and pursuit of all their In­clinations.

The reason of this Advice is, That we naturally and necessarily desire the Perfecti­on of our selves or others, and we cannot be quiet but in the Accomplishment of that great Desire, which our great Creator hath implanted in our Natures, and hath rooted so deep, that it can never be separated from them.

More particularly; Let us above all keep­ing, keep a good Conscience, a Conscience void of Offence toward God and Men. Let us undertake every thing with the Coun­sel [Page 406] of our own Mind, and do every thing so as to have our own Approbation, and to have reason to believe that we are ap­proved by God, and by all wise and good Men. If we do thus, we do well, and that is the only firm Foundation of inward Peace.

On the other hand, There is no Peace to the Wicked, but he is like the troubled Sea, whose Waters cast up M [...]e and Dirt. He is troublesome to himself, and he that is so, will be troublesom to others.

This is the Sum of the Advice I would give, in order to our being quiet in our selves, Live well, do good, be holy and vertuous.

And if we would endeavour that others may be quiet, as we our selves are, let us endeavour to promote their Holiness, and Vertue, and Perfection, as we do our own: For assuredly, an unmoveable Quiet, and a sure and lasting Peace, can be set on no o­ther Foundation, but Holiness and Vertue. So much are they mistaken, who think to make Men quiet, by making them vicious, and wicked, or by lessening their Under­standing.

They that govern the World, and design the Peace of it, would do well to observe, if this course they take, be the way to make any Man quiet in himself; if Igno­rance and Wickedness will make him peace­able within, then they may expect the same success from them in Societies and States: but if most of our inward Trouble rise [Page 407] from these Springs: Why should it not be thought that they will have the same Effects in others, which they have in us, in Com­munities as in private Persons; and that they will as much disturb the World, as they do the Mind where they are?

No, if Politicians would observe, they might take notice, that as Satisfaction of Ap­petites, and pursuit of the Inclinations, which are natural, and the neglect of those that are not; the constant and orderly exercise of all our natural Faculties in a tendency to the perfection of the vvhole, is the only vvay to procure an universal and lasting Quiet in a Man's own Mind; so neither is there any other way to procure the Peace of all Men.

Yet more particularly; the Sum of what I should advise for the removing and obvia­ting Trouble, and the procuring and pre­serving Quiet in our selves and among Men, is;

1. That we should oppose no Man's true Interest, where that does not oppose the pub­lick and greater Good.

2. That we should reconcile it with, nay, as much as is possible, make it our own, as indeed it is, since no Man can be happy if another be miserable. No Man can be quiet in himself, vvhile another that is by him is in trouble.

3. Be willing to remit of, and recede from your ovvn strict Right, if that vvill contribute to Peace. So Abraham did vvith Lot, tho being the elder, and his Uncle, he [Page 408] might, if he vvould, have insisted on it, have had the choice, yet he leaves it to Lot: See, the Land is before thee, said he, &c.

4. Keep your selves innocent, hurt no Man by Word or Deed; let no Man be the vvorse for you: Do ill to none, speak ill of none. Do not take upon you to be an Historian, an Intelligencer of Mens Faults, nor ever uncover the Shame and Nakedness of your Brother, but vvhen Necessity com­pels, and Charity incites you.

5. Be just: Allow every Man that vvhich the Lavvs of Nature and Society have given him. Intrench the Rights, invade the Pro­perties of no Man: do not abridg him of that vvhich God and Nature, or Men have conferr'd on him; or, vvhich by his ovvn Vertue, his Prudence, Care and Industry he has acquired.

6. Be universally charitable; that is, be willing to contribute vvhat in you lies, to every Mans Happiness. Maintain a constant Disposition to Goodness and Benignity. Hate none, envy none: Love not only your self, or a few, but all.

7. Be diligent in your own Business: for by this means, you,

(1.) Will have more Liberty, and be better able to assist others. Work, saith the Apostle, that ye may have to give to him that needs. The diligent Man doth not only get that which is sufficient for his own Necessi­ty, but an Overplus for other Men: where­as the idle Man, his own Mouth (as Solomon saith) his own Wants take up not only all [Page 409] that he gets, but still calls for more. And yet,

(2.) The diligent Man, tho he has some time to spare from his own Work, he hath not so much as to throw away in a needless busy­ing himself in other Mens matters: he is so much at liberty from the Service of himself, by his having been diligent, as that he hath leisure to help his Brother; to do whatever Justice and Charity under the Conduct of Prudence shall direct him: but his Dili­gence will not suffer him to be vainly and merely out of Curiosity prying into, and busied about other Mens matters. Tantumnè ab re tua tibi suppetit otii aliena ut cures, ea (que) quae nihil ad te attinent? What, saith he to himself, when he finds he is hastily ingaging himself in such foreign Affairs, Can I find nothing to do of my own, that I must thus go a forraging for Work? Is not mine own Vineyard neglected, whilst I dress other Mens? Is there not something to be done, which is more my proper Business than this I am about?

This is that which follows in the Verse, to do our own Business; which one Counsel, if it were well minded, would prevent the most and greatest Troubles that we have from one another. If we would keep with­in our own Compass, move in our own Spheres; reach not at things too high for us, engage not to do what we cannot do; not judg, where we do not understand; observe [Page 410] our Order, and keep our Rank; it would contribute very much both to the quiet of our own Minds, and to the Peace of the World. The neglect of this one thing, seems to have been the great cause of all the Sin and Misery, and consequently the Trouble that is in the World. The proud Angels left their own Habitation, their Province, and this was their Fall.

To be short: Carry about no idle Tales: Do not make, nor widen Differences: Al­low not thy self in any Angry Contention: indeed never contend with others, but who shall do most Good.

And now in a word, to reflect upon what has been discoursed: If Quiet be so good and desirable, if we have so much reason to seek it, let us take Shame to our selves, that we have so much neglected, that we have so much opposed so great a Good, that we have been Enemies to our own and other Mens Peace.

I doubt we have all too much reason to tax our selves of being notoriously faulty in this Particular. How little have we studied our own Quiet? how have we disturbed other Mens? And what a cause of Lamen­tation is it, when we see Mankind such Troublers every Man of himself, and eve­ry Man of his Brother; that whereas we should be taking all good ways to please [Page 411] and quiet our selves and others, we are run­ning fast in the ways that lead to Sorrow, but the way of Peace we will not know!

Let us no longer be so foolishly, so un­naturally wicked, as to be Troublers of our selves and others; but in all wise and good ways possible, let us do our utmost, that both we and all other Men may be as quiet here on Earth, as is compatible to this State; that this may be to us the first-Fruits of that E­ternal Sabbatism, that perpetual Rest, which remains for the Peaceable, the Children and People of God.

THere is a general, and I doubt a very just Complaint of a most gross, and almost universal Neg­lect in the Education of Children. And indeed I fear, if a Visitation were made of every Family and School in the Land, few in comparison would be found, who take care of, or have Skill in this great Business.

Those who seem not to be negligent, I would ask them, What Time they bestow, what Thoughts they lay out on their Chil­dren? I would enquire after the Designs and Methods they have, all the Contrivances [Page 414] and ways they use vvith them. And I am afraid those that are thought by others, and think themselves most careful, would not be able upon such an Enquiry to clear them­selves of great Negligence; they would appear both very unskilful, and very care­less.

And yet this thing which is so little re­garded, and less understood, is of as great Moment and Consequence as any one thing; and that both on a publick and private ac­count. And among the other, perhaps there is not a greater and more general Cause of all Wickedness, and of the Mischiefs con­sequent upon it, than the no, or ill Educa­tion of Children.

We do, and we have too much cause to complain of In [...]delity and Atheism, of the Profaneness and Debauchery, of the Unset­ledness, the Superstition and Fanaticism, the perverse Schismaticalness, the dull Forma­lity, and great Corruption of the Age in which we live. One main cause of which, if we look back, we shall find to have been the want of Care and Skill in the educating of Children.

I shall consider,

I. The Action that is here required, Train.

II. The Object, a Child.

III. The Specification, in his Way. And then I shall propound some Reasons and Arguments to perswade us to this Duty.

[Page 415] I. As to the Action, Train: This Word does fully express the Original, which also is translated Catechise: And it signifies two Things:

1. Instructing or teaching, which is done by Precepts, and by Examples.

2. Initiating, inuring, exercising. Thus Souldiers are train'd when they are exer­cised in handling of their Arms, in their keeping Rank and File, and in the doing of those things which they must do when they come to encounter an Enemy.

This is that which the wise Man advises to be done by the Child; let him be trained. And 'tis excellent Counsel, much better than if he had said only, instruct or teach. For, as the disciplin'd and exercis'd Soul­dier is much more dextrous at the Manage­ment of his Arms, than he only, who has been told what he must do, but has never us'd to do it; so undoubtedly, he who has been initiated in his Work, will be far more ready at it, and more disposed to it, than he who has only been directed what, and perswaded why he should do it, but has ne­ver begun to do it.

We observe a very great distance betwixt our knowing what and why we should act, and our acting. How frequent is it for Men very well to understand what is to be done, and yet not to do it?

In many Cases also, Actions are never un­derstood but by acting: The doing of ma­ny Works informs and incites, and enables [Page 416] us more than any other way: Nay, the very Attempt and Essay at that which we cannot yet do, we all know carries so much Power along with it, that we are in [...] and by frequent Trials, enabled to do that well, which we could not do at all when we first attempted it.

I have the rather taken notice of the force that is in the word train, because, as I have said, we may in some Cases understand, and not act: and in some, acting is the best way to understand; I am sure it is always the best Method to secure and keep that Know­ledg, and those Inclinations which we have to such Actions. In Practicals, the best Know­ledg and the strongest Inclinations are got by Practice: Use inclines Men to repeat the same Actions: And Custom has always been esteemed a second Nature.

II. I proceed to consider the Object, who it is that is to be thus trained: It is a Child, i. e. Man whilst he is young▪ and when he is first capable of this Instruction and Exer­cise.

Man is ever to be learning. Cato thought himself never too old to learn: And every other Man should think the same, but there is very great Advantage of this being begun betimes. They that make no entrance on a thing in their first Years, seldom are brought to it afterwards; or if they be, 'tis always with great Difficulty; and it must be with Damage; for they are hindred from ma­king progress in some other matters more [Page 417] considerable, whilst they are exercising [...]selves in those which they ought to [...] learn'd whilst they were young. Be­ [...]des, Men seldom bring those Works to [...]fection, which they begin whilst they [...] old; for most of them are such as re­ [...]re a considerable time for the doing them. I am sure that is such which we have here mentioned.

III. That in which the Child must be train'd, is his Way; so 'tis in the Hebrew, which we render, the Way he should go, that is in the course and kind of his Life and Practice, in what he should do all the days of his Life; let him begin to walk in that way, let him be initiated in the Work and Business of his Life; let him begin be­ [...]mes what he should always be doing.

His Way, i. e. in that Practice and Life for which he was made; in the doing those Works, for which his Nature was design'd by his great and wise Creator, and for which he is, by peculiar Endowments and Abilities, Temper and Disposition, as well as by his Condition and Circumstances, fit­ted and capacitated.

This I take to be the true meaning of that Phrase, His Way, which implies two things:

1. The Way that's common to all Men, the Way of Man, of every Man, every one endow'd with humane Nature and Facul­ [...]ie [...] ▪

[Page 418] 2. That Way, which is peculiar to this, or that, or the other Man; that for which, by his Genius, (as we say) by his Temper and Inclination, or by his external Condi­tion he is most adapted, and fit, and as it were, set apart: That is by Divines com­monly called, our general Calling, this our particular.

That Way which is common to all, and is the Way of every Man, is the doing those Works, which every one that has the Na­ture of a Man, is made and furnished to do. I need not mention those of the Body, which are common to us with Beasts. But the o­ther, which are more peculiar to Man, and belong as it were to him, are Knowledg, and Choice, and keeping good Order among all our Faculties, pursuing the Inclinations we have to our own Perfection and Happi­ness; and to help others to be in as good a condition as our selves are, or would be: To be devout towards God: To be just and honest, true, and faithful, and chari­table to Men: To do that universally, which we think to be fit and right, which, upon the largest knowledg we can get, we judg to be good: To do no Evil, and to do all the Good we can possibly: This is the Way of every Man.

That which is this, or that Man's Way besides, is to be employed in this or that Trade, according as he is fitted; the Husbandry, Merchandise, Mechanick or Liberal Arts; the Study of Physick, Law, Divinity, as his own Inclination and Capa­city, [Page 419] and the Opportunity he has to attain to any of these, shall direct. Tho we can­not read it in the Faces of Children, yet in their Humour and Carriage we may con­jecture what they will be fit for.

Now whosoever takes a survey of the Nature of Man, as he will discover it was the Contrivance and Work of great Wis­dom and Goodness; so from an Observa­tion of the several Faculties and Capacities, Inclinations and Appetites, Instinct and Sa­ [...]city of Mankind, he will conclude which is the Way in which he should go, which is the Way of Man, the Life that is suitable to such a Nature as ours is: For, he will be fully resolved in this, that it must be the natural Exercise and Perfection of those Powers, the filling those Capacities, in the Pursuit of those Inclinations, the Regulati­on and Satisfaction of those Appetites, the Observance of those Instincts, and giving heed to such Presages and Conjectures as the Mind by its Nimbleness and Sagacity makes.

If these be considered, 1. Severally and a part; 2. Jointly, as they are all united and consisting together, they make up the whole human Nature. As they consist with, and are in subordination to each other, they will give us a clear view of the whole Way or Life of Man, all that he was made for by his great Creator.

That which will help us to a more distinct knowledg of this, will be to compare our Nature with the Brutish, which is below us, [Page 420] and the Angelic, which is above us. We partake of both Natures, we have the Fa­culties and Appetites both of Angels and of Brutes.

From hence I infer, That if we live wholly as either meer Animals, or as pure Spirits, we live not agreeably to our Na­ture and State. We must, on the one hand, raise up our selves above the low Life of Sensitives; and yet we must not foar so high as the Life of Spirits devested of Flesh and Blood. That Way is too low, and this too high; the Way of Man lies in the middle betwixt these two. We must not sink down into, and yet we must comply with our earthly, fleshly, animal State.

And indeed here is the great Difficulty, to see that these two Lifes do not clash and interfere, but conspire with, and be ser­viceable and friendly to each other, to bring down Heaven to Earth, and to advance Earth to Heaven, as much as is possible.

This is the Skill, this is Wisdom indeed, that the Soul condescend to the Condition and Services of this lower Life of Flesh and Sense, and yet not lose, not forgo its own spiritu­al Life. To come down from, and yet still to be in Heaven, whilst we are on Earth: To behave our selves like Men in the Flesh, and yet at the same time to act as becomes those who are endow'd with spiritual divine Souls; this is the way of Man, in contra­distinction to the way or life of brute Animals.

[Page 421] Quest. But how is this Life to be at­tained? What must we do, that we may neither sink below our selves, and become Brutes, nor yet stretch our selves beyond our Line, and live like the Spirits, which are not in conjunction with earthly Bo­dies?

Answ. Let us be in a sincere and constant pursuit of that which is, and, when we are fittest to judg, we think to be best.

This will be as the Polar Star to direct our Course. If we mind this, we shall steer safely betwixt the two Rocks; we shall neither depress the Soul, nor neglect the Bo­dy: we shall advance Understanding and Liberty, and all the rational and higher Fa­culties. And this will be done without pre­judice to Sense, and the Animal Life and Powers.

If we constantly aim at doing that which is best, which is that to which by our very Natures we are framed, we shall then make more account of our Soul than of our Body, more account of Understanding, and Liber­ty, and Conscience, than of Sense and Ani­mality; we shall bring the Body into sub­jection, and keep the Animal serviceable to the Mind. And when they are once come to this, (which is the true natural State, and tends to the preservation and perfection of them both, as well as conduces to that of the World without) then the Interests are reconciled, they are all one, they com­bine [Page 422] and conspire together; the Soul makes much of its good Servant the Body, and the Servant is well-pleased with the Employment it is put to by such a Master: Neither of them hinder other's attainment to its just perfection: but on the contrary, the Soul is helped and furthered by its Conjunction with the Body; and no Faculty of that, but shall one way or other become an Occasion, and the Matter or Instrument of the Soul's Use, and thereby of the Enlargement of its Understanding, or Liberty, or Goodness.

Thus the Animal Life is not only con­sistent with, but serviceable to the Life of Knowledg and Liberty, of Wisdom and Vertue: And on the other hand, the Spi­ritual Life heightens and invigorates the sensible and animal: It becomes Health to the Navel, &c.

From all that I have hitherto said, I may conclude, That Man's Way in general, or the Way in which all and every Man should go, is such an Exercise of his natural Powers, as either is their Perfection, or has a direct tendency to it, and is also in order to the perfection of all others, and will bring Ho­nour to the great Author of them. This in general.

I shall now descend to a somewhat more particular Account of this Way; and shall mention,

First, The Way of Ʋnderstanding; when a Man's Reason presides and governs, and all the other Faculties and Appetites are sub­ject [Page 423] and obedient to it. This is the truly natural Way; for the Understanding was made to be chief, and all else in Man to be Inferior and subordinate. Consequently to this, and which is implied in it, is,

The Way of Knowledg and Truth. These are the Perfections of the Understanding, and without which it is no more fit to con­duct and guide our Appetites, than an un­lighted Candle is to give us light; or a Guide that is ignorant in the Way, is fit to direct us to our Journey's End. More par­ticularly;

The Way of Wisdom, which is, our pro­pounding to our selves good, and great, and attainable Ends, and pursuing them in the use of proper, and fit, and likely Means. This implies not only Knowledg, but Choice, and therefore contains in it the Will, as well as the Understanding; but yet all this is ve­ry reducible to that which I call the Way of Ʋnderstanding.

I insist the rather on this, because Ʋnder­standing is the greatest, highest, and most proper and peculiar Principle that is in Hu­mane Nature, that which so remarkably di­stinguishes betwixt Man and Beast, and be­twixt one Man and another: And because our Works are of no account, if they do not proceed from this; if they be done without it, they are not (as the Moralists call them) humane, not Works of Men. And the greater Perfection of the Under­standing they arise from, the greater and better they are.

[Page 424] This then is the first particular Way, the Way of Ʋnderstanding; when our Will and all our Inclinations and Appetites, our infe­rior Powers, are under the Conduct and Government of true Knowledg, the true Knowledg of Good and Evil, which is the Principle of Wisdom, which is chiefly seen in preferring the better Good before the less, and in discerning the reference which one has to the other.

This Way of Understanding is that which the Sacred Scripture doth so often call on us to walk in, and bids us not be as the Horse, and as the Mule, which have no Ʋnderstanding, whose Mouth must be held with Bit and Bridle. That which a Bridle is, to restrain and turn them hither and thither, that should our Understanding be to us. And how often is the good Way called the Way of Understanding? And they that walk not in this Way, are said to be igno­rant, and such as err in their Hearts, and to be foolish.

2dly; I may here also mention the Way of Voluntary Action, the Way of Self-deter­mination and free Choice. This is also na­tural to Man, not to be thrust and push'd on from Causes without; but Things must first approve themselves to his Understand­ing, that they are good; and when they appear so to him, whether he can refuse them or not, I list not here to dispute. All agree, that a Man can will nothing but un­der the appearance of Good. And this is certain, that the Perfection of the Will is, [Page 425] when it's under the guidance and superin­tendance of the Understanding, when it can do nothing against the Truth, but with it, and for it, (if I may borrow that Phrase.)

And this is a great Perfection of our Na­tures indeed, when our Appetites and Incli­nations are so wholly swayed and determi­ned by Reason and true Knowledg, that they are never carried to any things which that does not approve; there's a perfect A­greement, no Clashings, no Oppositions. To walk in this Way, is to shew our selves Men.

But I proceed to more Particulars of these Ways, both of Nature in general, and of Understanding and Will in particular; and I will name only three.

1. The Way of Religion and Piety towards our God, and our Saviour, which in short is, to believe, and love, and fear, and trust, and obey God above all. And par­ticularly, to believe, and love, &c. the only begotten Son of God, according to the Re­velation made of him in the Gospel.

2. The Way of Righteousness and Good­ness to our Brethren, to all Men: To be honest and just to every one, in giving him that which is his own, that is, that which he has a Right unto, either by the Law of Nature and Reason, or by the Laws of the Country, and Customs of the Place where we live: To do good to those that have done good to us: To obey our Governors: To honour, i. e. to observe, and if they [Page 426] need it, to maintain our Patents: To pro­vide for our Children, that they may live, and live well, and be happy: To deal fair­ly with Equals, and to be courteous to In­feriors: To keep Promise with them to whom we have made it: And to be good, to be benevolent and beneficial to all, espe­cially to the best, if they be indigent: To desire and endeavour the Perfection and Happiness of every one in the World; to do good to all Men.

3. The Way of Sobriety, by which I un­derstand such a Regulation and Government of our selves, in all we do and suffer, as is consistent with the preservation, and makes for the perfection of all our Faculties; or, if not of all, yet of the supreme and princi­pal, and of the rest, so far as consists with the perfection of the higher.

We commonly call that Sobriety, which is the good Government of our selves, in Eating and Drinking, and some other bo­dily Pleasures and Passions: And in sum, when that about which we are conversant, is less considerable than our selves: which perhaps may imply thus much, that when we are conversant about that which is more considerable and valuable than we are, then we ought not to have such regard to our own Preservation and Perfection; but if we could produce any Effect which would be of greater worth than our selves, we should do it, tho it were with the lessening, nay, and loss of others.

[Page 427] But when I say thus, I understand that of our selves, which can be hurt, and lost in the doing of the greatest good: which can never be imagined of the supream Facul­ties, for that's their Perfection.

The Perfection of the Soul is to know, and where it knows fully and adequately, it knows the Perfection of a thing, and what's in order to that, and then it wills and is af­fected, it is pleased with that, and desires and endeavours it where it is not; the lar­ger and greater the Soul is, the more it knows, and the more it wills and is pleased with the Perfection of more things.

And if this, if Truth and Goodness, or Knowledge, and Pleasure in the good State of things, of all things, be the Health, the Strength, the perfection of the Soul; there is no fear that it can be hurt by these. It cannot be lessened or impaired, much less lost and destroyed by Truth and Goodness; But on the contrary, it is raised and perfect­ed, is secured and advanced by them.

Our other ministring and inferiour Powers may be lost and destroyed by this, but not our Governing and Supream, i. e. the Un­derstanding and Will. Truth and Good­ness are the very Life of the Soul, and as soon may Bodily Life kill the Body, as those shall hurt the Soul.

Object. But may not this Candle of the Lord waste it self? The hotter and bright­er the Fire burns, is it not the sooner out? And may not the Soul neglect, and so da­mage, and at last destroy it self, whilst it is [Page 428] so much taken up with other Objects? and particularly finding something greater and better than it self, it may be so very much employed about that other thing, as wholly to disregard it self?

Again; Seeing is the Perfection of the Eye, but yet by looking on the Sun the Eye is blinded. And who knows but there may be Objects so transcendently glorious as to dazle and put out the Eye of our Mind: there may be so vast a disproportion be­twixt some Objects and these Faculties, that they may stretch them beyond their natu­ral Tone, and so crack and break them. Scrutator Majestatis opprimetur à Gloriae.

Besides; Experience tells us, that if the Soul does not reflect and know it self, and observe its actions, it is Imperfect, and in the way to Ruin.

Answ. 1. All these Instances are of Bo­dies. Or 2. of the Soul as it depends on the Body. Or 3. if they be of the Soul considered in it self: yet they will signify no more than this, that the Soul may be hurt and damaged by the knowledge of some Truths, or Delight in some Goods, but it will have a present sence of it; as the Eye is dazled in looking on the Sun, and so will turn away it self from that Object.

If my Observation be true, hitherto I ne­ver found my Faculties impaired by more clear and perfect knowledge of any thing, nor by delight in that, which I had a true knowledg of. But I have found my self worse for imperfect and obscure Knowledg, [Page 429] and for such delight, as was founded in a Lie, or a Mistake.

Indeed sometimes the Pursuit of clear Knowledge, when it was not at all, or difficult­ly attainable, or when it was not of great use; and sometimes the clear Knowledg I [...] of a thing has been the occasion of de­taining me from such an Employment of my Understanding, or other Faculties, as was more necessary. So also Delight in, or Endeavour after this or that particular Good, may have hindred me from doing more or greater Good. But from all this I observe, that all the prejudice that is done me comes to this, that I am hindred from more Knowledg, or from delight in, and do­ing more Good.

Now I shall escape this danger, if I aim at all the Knowledg I am capable of, and take delight in the Good of all.

And if it so happen, that by this I sacri­fice my self to the Common Good, I do but follow my natural Inclination; and it is much better to perish in obeying, than to continue in opposing my Nature.

Tully, somewhere says, Life is not so dear, as that Affection of doing Good. I add, that this is our very Life; and being so, I do not see how we can lose or hurt our selves in complying with this Inclination. But I must not now pursue this matter any fur­ther.

To return to my main Argument. From all that I have said, in Explication of what is the Way or Life of Man, it may appear, [Page 430] that that is called his way, which leads to that for which he was designed, viz. the Perfection, or good State of himself and others, and the Honour of God, which re­sults from this: And consequently, that So­briety, Righteousness, and Godliness are the Life of Man. These are the things for which Man was made, for these he has Fa­culties which fit, and Appetites which do incline him to them.

All I add farther to this is, That as we have distinguished the way of Man from that of Brutes, so we must put a considerable Difference betwixt the Way of a Child and that of a grown Man, and take due Care not to make the Child a Man too soon.

This may serve for Explication. I pro­ceed now to some Considerations by way of Argument. And,

1. Let us consider the absolute necessity that every Man should understand his way of Life, and be exercised in it. This is ne­cessary to his living well, to his present and to his future Happiness: Nor to his own only, but to other Mens also; as many as have relation to him, as are near him, are the better or worse for his being good or bad.

It's absolutely necessary, that every Man should know and do all that, which his great Creator design'd and made him for; else he is in vain, he will never attain his End. But that's not all, he will be miserable, he will not only fall short of God's End, but op­pose it. He will be so far from being per­fect [Page 431] and happy in himself, and from contri­buting to the Perfection and good State of others, that he will be in a most forlorn Condition himself, and will help to undo his Fellow Creatures.

2. In an ordinary way, no Man comes to the Knowledg and Practice of what he should do, unless he be first instructed and exercised in it.

I confess, God has given to Man such a Mind, that it can teach it self in some Cases; but yet it is so made, that it must be excited, and some way assisted by ei­ther the Inspiration that gives Wisdom, or ly the Communication of Knowledg from wise Men, or by both; which is indeed the usual way the Divine Providence takes with us; he instructs us by one another. St. Paul was sent to Ananias, &c.

Where ever was the Man, that without exercising himself to Godliness, started up excellently good all on the sudden? Good­ness is no Mushroom that grows up in a Night. It is not so natural, that it will come upon us, as our bodily Strength and Stature do, while we sleep; but it's the Effect of Pains and Industry, of Care and Exercise.

By doing, Men come to better Under­standing of what they ought to do, and also acquire a greater Ability and Readiness to do it.

3. There's no better, no fitter time for Instruction and Exercise, than when we are young: then we are pliant and tender, as [Page 432] soft Wax, which will easily receive an Im­pression. Then we are not prepossess'd with Errors and inveterate Prejudices, we have no ill Customs to lay aside.

Besides; there can be no such fit time of learning how to live, as at the beginning of Life. It's a foolish and vain thing to put this off to the last, as many do, who, when they are near an end of their Life, then are enquiring how they should live.

And why will Men defer this till many Years of Life be spent? Why should they be learning how to live, then when they should be living? No, it behoves us to be instructed how to live, and to exercise our selves as we are taught, as soon as is possible: for otherwise our Life will pass away unpro­fitably, at best it will be to no purpose, if it be not to ill purpose and mischievous.

These things considered, that it's indi­spensably necessary for every one to under­stand his way, and to walk in it; and that no Man ordinarily comes to understand what he ought to do, and to do it without In­struction and Exercise, and that the first Time, the young Age is best for these Pur­poses. I now proceed to plead with Pa­rents, and all that are appointed, and have taken on them the Instruction of Children, that they would not neglect this great Trust. Nay, let me perswade every one of you, who are come to understand this good way your selves, and to walk in it, that you would be assistant to Children. Instil good [Page 433] Principles into their tender Minds, set good Examples before them.

1. You that are Parents, consider this is expresly commanded in Scripture. Under the Mosaick Dispensation, Deut. 6. 6, 7. These Words which I command thee shall be in thy Heart, and thou shalt teach them diligently to (shalt whet them upon) thy Children, and shalt talk of them when thou sittest in thy House, and when thau walkest by the way, when thou liest down, and when thou risest up.

This was commanded the Jews by Moses, and less is not required of us by Christ: Ephes. &. 4. Ye Fathers provoke not your Chil­dren to Wrath, (do not use the Power you have over them tyrannically, be not cruel, be not over severe) but bring them up in the Nature and Admonition of the Lord; In the Instruction and Discipline of Christian Re­ligion.

Besides; the Wisdom of God in Solomon has from the Observation he has made, com­mended this Instruction and Discipline of Children to their Parents in many places; Prov. 29. 17. Correct thy Son, and he will give thee Res. Chap. 23. 13. Withhold not Correction from the Child; for if thou heatest him with the Rod he shall not die. Chap. 19. 18. Chasten thy Son while there is hope. Correction and Chastening is one way of Instruction; and that which to a tender Parent is most diffi­cult, and that is therefore so often men­tion'd, because they would be most prone to neglect it. Thus we find its commanded in the Scriptures, but that's not all. For,

[Page 434] 2. In the same Holy Writings we find Obedience to it highly commended, and sig­nalized as an Instance of great Goodness and true Religion: And it's represented as the way wherein a very great Blessing was conveyed: Gen. 18. 17, 18, 19. God said, Shall I hide from Abraham the thing which I will do, seeing that Abraham shall become a great and mighty Nation, and all the Nations of the Earth shall blessed in him? for, I know him, that he will command his Children, and his Houshold after him, and they shall keep the way of the Lord, to do Justice and Judgment; that the Lord may bring upon Abraham that which he has spoken of him.

I beseech you observe how great a Com­mendation God himself has given here of this, that Abraham would command his Chil­dren and Houshold after him to keep the way of the Lord. How well, how kindly does God take this, that he was not only good and righteous himself, but would take care that his Servants, that his Children, and those that were to live after him should be so too?

And how is the Righteous God pleased to reward this Practice? He would here upon discover to Abraham, the great thing he was about to do.

Nay, farther; It seems to be brought in here as a Reason, why all the World should be blessed in Abraham. And indeed it was the means whereby that Blessing was con­veyed to the World, Abraham's instruct­ing his Children after him, tho at so great a distance from our Saviour, yet had an In­fluence [Page 435] on his coming among us. For so, after that God had said, he would command [...] Children, &c. it is added, that the Lord [...] bring upon Abraham that which he has sp [...]ken of him.

Let this Consideration prevail upon us, [...] we see God took such notice of Abra­ham and so blessed him for it. Let us not be content to be good alone, but endeavour that our Children may be so too.

3. Let us consider other Examples, whom we cannot but think our selves bound to follow.

Joshua 24. 15. Chuse ye whom ye will serve, [...] as for me and my House we will serve the Lord. This good Man will use the Autho­rity which he had as the Master of his Fa­mily, to engage those under him to walk in God's ways: The Master must according to this Example require his Servants, and the Father his Children, to serve the Lord.

And it's a remarkable Passage that we [...]d of, Job 1. 5. When the days of his Sons [...]ing were gone about, 'tis said, that Job s [...] and sanctified them: i e. required them to fit themselves to joyn in offering up Sa­crifice the next day: which Sanctification might be by Prayer and Fasting, and by ab­taining from other Enjoyments and Works which might un [...]it them for that Duty, and r [...]se up early in the Morning, (he was earnest­ [...] set upon it) and offer'd Burnt-Offerings according to the number of them all. And why was all this Care taken? Why? To [...]p [...]ate the Sins which he thought they [Page 436] might have committed. For Job said, I [...] may be they have sinned, and c [...]sed God in their Hearts. Not sure, but conjectured they might have sinned, It may be, &c. He feared that they had cursed God in their Hearts, Not blasphemed him with their Mouths, he did not distrust that, if he had, he would have took Cognizance of it probably; for, that was a Sin to be punished by the Judg, as he speaks of another Sin: But lest they might have some inward, unseen, irreverend Thoughts of God, he does all this: And thus, says the Text, Job did continually.

This then was one part of of Job's Righ­teousness which God took so much notice of, and for which he had that Testimony from the Judg, that there was nona in all the Earth like to him, perfect and upright.

We see how this good Man look'd on himself as concern'd and interested in his Children; and how he prays and sacrifices, that their secret Sins may be done away, and calls upon them to joyn with him: He sanctified them.

Let us look on our selves as concern'd in the Sins of our Families: We that are Go­vernours of them, let it be our Care not only to keep our selves, but our Servants and Children from Sin: Let us not only repent of our own, but of their Trans­gressions, to which perhaps by our Neg­lects we have been accessory. Let us not stay till Sins break forth in outward Act, but watch the very first possible rise of them, and take them at the beginning, and pr [...] [Page 437] their ever being brought forth; so shall we in this resemble holy Job.

St. Paul tells us, 2 Tim. 3. 15. that from [...] Child he had known the Scriptures; his Grandmother Lois, and Mother Eunice, (of whom he speaks, 2 Tim. 1. 5. that Faith [...] in: them) had, it seems, instructed [...] very early in the Sacred Oracles.

These things were writ for our Exam­ple. Let us also instruct our Children in the Doctrine of Salvation, that Way of Life which is declared to us in the Gospel. You [...] this was one of the Means that condu red to the making of Timothy a very good Man, and one whom God thought fit to use in the Government of his Church.

This leads to another Argument, which is:

4. The vast Benefits which probably will [...] by the Practice. It is a great Ad­vantage to the Child it self; it will be in all likehood very advantagious to many o­thers, his or her Family, the Neighbour­hood in which they live, the Society, the Church or Kingdom, of which they are Members or Subjects: Much Good also may thereby redound to the Parent or In­structor, who took the eare of educating the Child.

The Child it self, by the Blessing of God upon this Method, and his Grace accom­panying it, is made a good and vertuons Man or Woman; and by being thus early Instructed and exercised in his Duty, con­ [...]nues in the practice of it all the days of [Page 438] his Life, and after Death, enters into the Happiness and Joy of all good Men.

Thus the first Instructions are the Seeds of Holiness and immortal Bliss; they are the first Beginnings of everlasting Happi­ness; and of which when they come to be possess'd, they will look back on all the Se­ries of Causes that brought them thither, and will discover, that the Care of their Parents and Instructors to teach them the good Way, and to engage them to walk in it, was one of the first and chief.

Every one that will consider, may under­stand now, how much he owes of all the Happiness he has and hopes for, to the early Instructions he had from his Parents: But then we shall see more clearly how all contributed to our Happiness; we shall then evidently discover, that our Educati­on had a mighty Influence on it. What-ever Benefits Wife or Husband, Children or Servants, Neighbours or Strangers, Re­lations or Friends receive from any one's being good and vertuous, wise and holy, they are beholden for it in a great mea­sure to the Care of Parents and Instructers, who saw to their first Education; for in their first Years was laid the Foundation of all that Vertue and Goodness, which is after­wards built upon it Then were sown the Seeds, which in after-Years grow up to Maturity, and bring forth those excellent Fruits. The Honesty, the Truth, the Ju­stice, the Charity, the Humility and Meek­ness, the Sobriety and Temperance, the [Page 439] Zeal, the Courage, the Fidelity, the Religi­on, and whatever 'tis that makes Men good and useful, received, if not its very first Be­ginning, (for that I suppose to be in the very Nature of Man, which he had from God) yet very necessary Supplies for its Increase; this Education was, if not the Womb that bare, yet the Breasts that gave it suck.

And are not the Clemency, the wise and good Government of Princes, and the Loy­alty and Peaceableness of Subjects, much owing to the Care that was taken of them in their first Time?

Thou that hast the Education of a young Prince, one who shall rule over many, com­mitted to thy Charge, be faithful to thy Trust: for show knowest thou, but thou mayest do that now in the discharge of thy Office, for which Thousands will rejoice? Nay, let me say, thou knowest not, how poor and low soever now he is whom thou instructest, how great a Man he may be; and if thou doest thy Duty wisely and dili­gently, thou puttest him in a fair way to gently, so. And if this by the Divine Providence come to pass, what a Joy will this be to thee, to reap such an unexpected Fruit of thy Care! That the little Seed which thou sowedst, is grown up to be a great Tree, and then thy self mayest rest thy self under the shadow of it; for so many times it has been. Thou who rejoicest to see thy Corn, thy Plants grow, and come to perfection, and reapest the Fruits of them with glad­ness; [Page 440] how great must that Joy be, which thou wilt have in seeing the Child grow up to Wisdom and Vertue, to be a good and a great Man. And for this I desire you to consider,

1. How many, who have been thus care­fully and wisely educated, have come to a most excellent State; and how naturally this early Instruction and Exercise tends to bring them to it; vvhat a powerful Efficacy it has on them to make them good?

2. How few that have wanted it, have ever come to any thing? or at least, how short have they fallen of vvhat others have been, and themselves might have been?

Let History, and our own Observation, assure us of the Truth of these two Parti­culars, and our Understandings vvill easily discover the Reason why it must be so.

1. Consult your own Observation, and let your Experience shew you the Truth of this. Have you not known in your Time many who have been carefully educated, vvho have risen from a mean low Condition to a most excellent Estate? They have come from poor and ignoble Parents, but they have brought both Riches and Honour into their Families; they have been ad [...]an­ced into very high Places in the State, or have been entrusted with the most sacred Offices in the Church: And if you enquire into their first Years, you'll discern for the most part, if not always, that Care vvas taken in their Education, and something was then instilled into them by Counsel [Page 441] or Example: some little Grain of Mustard-Seed was then sown, which has grown up to be a Tree, and which not only themselves and Family, but the whole Church or Kingdom sit under its shadow with great delight, and reap the Fruit of it. View all the Steps by which these Persons are moun­ted to such an height above others, and you will find some of the lowermost were the Instructions of their tender Years. If you will diligently trace them back to their first setting out, you will observe that their Feet, when they were very little, went to the House of Instruction. And on the other hand have you observed those who have not been instructed and discipim'd in their first Age, to have become faisiously good Men?

Perhaps it will be here said, That there are Instances of those that were well edu­cated, who proved very bad; and of those of whom no care was taken to instruct them, who came to be excellent Persons.

To this I reply,

1. That I never said, that Education of Children is all that is required to make them good Men. We must be careful of the Youth, as well as of the Child. And all that Care that Parents can possibly take, will not be sufficient, no, nor the Grace of God be­sides, without his own concurrence. If therefore when he comes to be under his own Conduct, and of his own Will to dis­pose of himself, and do what he pleases; if he reject the Connsel which has been given, and will venture himself on his [Page 442] own Inexperience, he can't escape falling into foolish and evil Practices.

2. I hope the Instances are not very ma­ny, in proportion to those who receive Benefit by their early Instructions, nor especially to them who for want of it become bad.

3. We ought to consider, whether they were trained up in that Way they should go. This is a very material Consideration, be­cause I doubt there is a great and general De­fect in our educating of Youth, in that their Morals are very little looked to in some fa­mous Schools, insomuch that they have been too [...]ten Nurseries of Debauchery, instead of answering the great Ends for which they were appointed.

And as to those who have wanted Edu­cation, and yet become famous in their Generation:

1. I do not say, that this Training is ab­solutely and universally necessary to Good­ness; but yet it is the ordinary Means, and generally necessary to this End. God is pleased sometimes to go out of these ordi­nary ways; but we must not therefore de­part from them.

2. I dare say, the Instances are very rare.

3. We cannot be sure but some good Principles were cast into the Mind whilst it was tender, and it receiv'd impression from them. And I believe, if such Men that come to Greatness, will recount by what means they came to it, they will rehearse [Page 443] to you the Saying of a Father, or Grand­father, or Master, the Example of some whom they took notice of, and that a ge­nerous Emulation was stirred up in them. And,

4. Themselves will own, that however well they do now, they might have done better, and been greater Men, if they had been fully and skilfully instructed in their first Years; and they would have attained to more Perfection of Goodness, they would have done well more easily, at least▪ they would have been longer good, and done less Evil than they have. Thus much [...] own Observation and Experience may have taught us. But for further Confir­mation in this Matter,

2. Let us now consider the Times before we lived, and see whether History will not give Testimony to what I say, and furnish us with abundance of Examples of such as being well educated, have attained to a most excellent Condition, but is in a manner destitue of Instances of the other sort, or if there be one or two, they are re­corded as singular Rarities, and are look'd on as Prodigies.

The holy Story will plentifully supply us with Examples of the Greatness to which they have come, who have been carefully educated, and for which the Di­vine Providence seems to have prepared them by such an Education.

[Page 344] I take notice, in the first place, of the Sons of that excellent Man, Abraham. Be­sides, (what we can not but suppose) that the rest of his Sons were in good conditi­on, Ishmael was the Father of twelve Prin­ces; And we know how great a Man Isaac was, and he, undoubtedly, walking in the Steps of his Father▪ Abraham, and taking the same care which he had done, in in­structing, &c. [...] two Sons, who were the Fathers of two great People, the Edomites, and the Israelites.

Moses, whom God raised up to be a De­liverer of his People from their hard Bon­dage, and made him a Prince over them, was through the wise and wonderful Provi­dence prepared and fitted for this high Em­ployment, by the Education which Pharash's Daughter gave him. And this Education was not to Sensuality or War, as might be imagined, if we should make a Conjecture from corrupt Times and vi [...]ious Courts; but such as might be expected in a Court where wise Men bore sway, and where Men were promoted according as they ex­cell'd in Wisdom, as appears by Joseph; and accordingly it's said, Acts [...]. 2, 2. And Moses was [...]stracte [...] in all the Wisdom of the Egyptians, and was mighty in Words and in Deeds.

Such an Education of a young Prince▪ is like the d [...]w [...]ing of a bright Day; it's a hopeful Beginning, and promises well. Not but that sometimes it proves otherwise, as it was in Nero, who tho he was excel­lently [Page 445] instructed by his Master S [...]nt [...], yet he became a most in humane Tyrant, but it was after he had reigned five Years incom­parably well, and he is represented by Hi­storians as a Monster.

I say therefore, tho it come to pass, that one who had been well instituted in his Youth, may degenerate in his after-Time; yet we observe, that when God would raise up a mighty Prince for the deliverance of his People, his Providence makes way for this by his good Education: He was instruct­ed, &c.

I need not mention Samuel, who was brought up at the Feet of Eli, to be a Priest [...] Prophet of the Lord, and a Judg among the [...].

Nor of David, who very early understood not only the Martial Arts, but had attained great Skill in Musick and Poesy: And if he was instructed in those Curiosities and Or­naments, we can't think him deficient in the more substantial and necessary; I am sure he approved himself to understand his Religion to God, and his Duty to his Prince.

I must not so much as mention the [...] of the Prophets, wherein young youths were trained up in such ingenious Ways, as fitted them for the reception of Divine Revelations; And out of these Schools, for the most part, the Prophets are supposed to have been taken. Let me give one or two Instances out of the New Testa­ment, and the rather because 'tis said, that [Page 446] they shall be all taught of God; which Ex­pression is so mistaken by some, as that they make it an Excuse for their own Neg­lect.

The great Apostle of us Gentiles was brought up at the feet of Gamaliel, a learned Rabbi; and the Divine Providence, which had so furnish'd him with Learning, after made excellent use of him in the pro­pagation of Christ's Gospel.

Thus Timothy after him was promoted to an high Office in the Church: and he had been nourish'd up in the Words of Faith and good Doctrine, and from a Child had known the Scriptures.

The other Apostles of our Lord, how­ever defective their first Educationn might have been, yet they had this Want suppli­ed by three Years Conversation with our Lord; and after he left them, they were miraculously inspired with the Spirit of Wisdom.

And lastly, which is very considerable, the blessed Jesus himself was subject to his Parents, and went with them to Jerusalem at twelve Years old, where he was amongst the Doctors, and asked them Questions: He's said to grow in Wisdom, &c. and he grew by those ways of Instruction, which were ordinary: His Parents directed, the Doctors informed him, by which he has honoured, and as it were consecrated this Way, and has greatly commended it to us all. When the Son of God himself was train'd up in this way, whilst he was [Page 447] young, we should all look on this Way, as the best Method we can take with our Children And,

After this Example, I shall not need to mention any more [...] this is sufficient to convince us of the Goodness of this Way, and that 'tis ordinarily necessary to fit Men for any high Place.

But if we aim at no more for our Chil­dren, than so much Wisdom and Goodness, as will qualify them to discharge themselves faithfully and honestly in any ordinary way of Life; yet neither is this to be expected ordinarily, unless they be instructed, and prin­cipled, and exercised to it in their first Age.

Of this we may be further sati [...]fied, if we take notice how it is with us all in other Matters. Does any one come to great Skill in his Profession and Trade, to which he has not been bound Apprentice in his younger Years? Or, if some few do, yet nevertheless the other is the common way of Men. And we look on the tender Age, as the proper Time of beginning to learn any thing; and that if we do not inu [...]e our Children betimes, they will be in great danger of miscarrying.

And if it be so in all things else, why should it not hold in the matter before us? is it because Vertue is not difficult? or that Institution and Exercise, the common way of attaining to other things, are not the means of acquiring this? Or, is it because we think Children uncapable of such Prin­ciples? But none of these are true; and [Page 448] therefore, if we do wisely in binding those that are young to Trades, putting them betimes into this or that Employment, which we would have them follow, and come to the Master [...], we shall also do no less wisely, to bind them out betimes Apprentices to Vertue and Goodness, which is the Way of them, and of all Men. And if we do not this, we do not act uniform­ly, we contradict our selves, and do not that in one Case, which we approve in all other, tho there be no difference.

I now speak of Education in general, and that which I say is, Let your Children be taught something or other, that they may be fitting themselves against they be Men, to be employed in some way that will be beneficial to themselves, and the Publick. That I might the more effectually per­suade you to this, I have appealed to your own Observation, and to ancient History, whether this be not the only likely way to make good and useful Men; I will now offer you Reason why it must be so.

Young tender Minds are more apt to re­ceive Impression, and to retain those that are made them afterward; the Reason of which I take to be this, that they are more vacant to attend, they are not prepossefs'd with, nor so fixedly busy about, nor intent on other things; those Impressions that get first possession, keep it, the Expe­rience of Mankind does attest this.

And it is semblably in other sorts of Crea­tures, both Animals and Plants, they are all, we know, more teachable and more pliant at first than afterwards.

This may convince us of the Necessity of teaching them betimes that which we would have them understand perfectly.

Let me add this, That our Minds come to Knowledg gradually; that there is no one way of Life, but there are many things to be known before we comprehend it fully; that this requires Time and Trial, that therefore we should begin early.

But besides Knowledg, Practice is requi­red; and to be doing, is the way to do well. Now to begin betimes to do what we would do perfectly, is very necessary, be­cause we shall be sooner accustomed to it, and be kept from accustoming our selves to other things: For, 'tis observable, that sewer Actions shall habituate a Child to any Practice, than a grown Man. It sooner and easier becomes a Custom, if it be be­gun in tender Years, than at full Growth; as you can easily with a hand bend a Plant, when a Tree will not yield to all your Might.

But this is sufficient to give you a view of the Reason why it is so, which your own Thoughts may easily trace further.

[Page 450] I will now dismiss this Argument, by which I hope, as many as will attend to what either themselves observe, or is ob­served in History, will be persuaded to look well to the Education of their Children; because according to all Observation, (and that not without good reason to second it) this is the only ordinary way to make them good and useful. Would you have your Children come to good? would you have them useful in their place in some way or other? This is the only Method in which you can probably expect it; take care of them in their first Time; see to their Instruction and their Practice in their tender Years.

If we had no such Assurance of the Like­lihood of this our timely Care, to produce such great Effects; yet the very Appre­hension, that it is meerly possible for so much Good to come of it, should methinks engage us to make the Experiment; and we can't doubt the Possibility, when we have Examples before our Eyes what has been done. And if this be so, what man­ner of Parents, what kind of Men are those▪ that are not moved with so fair a prospect of so much Good, of so many and great Bene­fits, as may come to their Child or Scholar▪ to themselves, to their whole Family, the Town and Country where he was born, the Church and State of which he is a Member?

Would ye not have your Children to be good and useful, to enjoy Wealth and Ho­nour amongst Men on Earth, and to find [Page 451] Mercy with God at the great Day, and to be happy for ever? Surely there's none so role of naturel Affection, as not to desire this? But why then do you not endeavour that it may be thus with them? Why do you not, as much as in you lies, form them [...] all that Wisdom and Vertue whilst they are tender, which is so absolutely necessary to f [...]th a Life and State? Do you not de­sire that they should be a Shelter and Stay for your old Age, and that you may at your [...] receive Comfort and Joy from [...]? If you do not, you do not make that provision for your own Content, which i [...] Wise Forecast would put you upon, you [...] wanting to your selves: And if you [...] and hope to receive Benefit from [...] when they are Men, you should take [...] care to instruct them in, and inure [...] their Duty while they are Children. Would you see them rich and great, and [...] it said of them, that they were great [...] to the Town and Country [...] they lived? Would you see some of [...] Pos [...]rity in Est [...]rn for giving wise [...] to the King, or for being advanced [...] best and most sacred Offices, and [...] changing them prudently and faithfully? [...] this is desirable to every Man, and if [...] [...]desire it, why do ye not do what you [...] for attaining it? Why do ye not sow [...] of Wisdom and Goodness in this [...] when it is first broke? You know [...] about it may make such an increase as [...] and bring forth a Thousand fold.

[Page 452] To conclude this; We that are Parents and Instructors, have such a fair prospect of so much Good that may accrue to our Chil­dren, to our selves, to the Society of which they are Members, by their being wise and good, that if we be not by this moved to do all we can to make them such, we are neither so good to them, nor wise for our selves, nor do we study and seek the Pub­lick Benefit as we ought. If this Argument will not prevail, let me offer another.

5. The very great Danger your Children are in, of being foolish and vicious, mis­chievous, or useless in this Life, and unhap­py in the future.

As I argued before, That all Men that are born into this World are in capacity of do­ing great Good, and of being useful and excellent Persons; of glorifying God, by attaining to that Perfection which he de­signed them, and by contributing towards the Welfare of their Fellow-Creatures; and of enjoying that ineffable and unconceivable Bliss, which remains for the Obedient in the other World: (And the Consideration of this should move any one, that has the Faith of a Christian, or but the Understanding and Heart of a Man, to give all the help and assistance he can to his Children, that they may be as good and happy as they are capable of being; that they may not fall short of that most excellent Condition, which our great and good Creator intended us all: and consequently, that they should take great care of instructing and disci­plining [Page 453] them in their first Years.)

So I now engage you to use the same Care, from a Consideration of the great Dangers in which every one is, that comes into the World.

Man is in such a Condition, that as he may be raised up to Heaven by Wisdom and Goodness, and be exalted to such a State, that he shall be but very little lower than the Angels of Glory; so by Folly and Vice, and Neglect of himself, he may sink so much below his kind, that he may in nothing ex­cell the Brutes; nay, he may degenerate in­to a Devil, may hate God, and live in per­ [...]t [...]al opposition to Reason, and all the principles of Goodness. He may do no Good, but much Evil here on Earth, being an Enemy to God and his Creation; and when he goes from the Earth, he shall go into the Torments of Hell.

This may be the sad Condition of thy Child: and is there not very great danger it should be his Condition, and that because of that Body of Death, which he here carries about with him, that fleshly Part, which is so heavy a Weight, that it depresses the Soul, when it would be on the Wing in pur­s [...]it of Truth and Goodness? How are we [...] to be deceived, and think this part of [...] our whole, or at least our best selves? Again; What powerful Sollicitations do we meet with from the Enticements of Men? How do they, by specious false Rea­sonings, and many great Examples, seduce [...] out of the Way of Holiness? And how [Page 454] busy is the subtil Serpent to in [...]inuate his Tentations, where-ever he observes the least disposition, taking all Advantages from our Temper and Condition, to make us chuse to be wicked, and so to make us in­ [...]vitably miserable.

And if this be the Case of all our Chil­dren, as certainly it is, that they are in so very great danger of such dreadful Evils; we shall be most inhumane and merciles [...] to them, if we do not what in us lies to prevent their Ruin. We shall shew our selves stupid, if we do not, as soon as they are capable of Instruction, principle them against all Vice and Wickedness, by shew­ing them what is good; engage their Wills to like and chuse it, and put them on the doing it; and by all means to preserve them from Sin, and secure them from the Snare of the Devil.

It may be, some may not be much con­cerned whether their Children be good or great, they may have no desire they should be eminent: But can any of you be con­tent they should become Beasts? You do not aspire at their doing much Good; but are you satisfied they should do none, nay, that they should do Evil? You care not they should be famous for good and brave Actions; but are you willing they should be infamous Villains, and live and die as Evil-doers? And tho you never once think that your Children should be raised up to the pitch of Angels; yet surely none of us but should be very fearful they should be­come [Page 455] Devils. None of us would be Parents of a Beast, or of a Devil: And yet our Children are in danger of being such; and if we take no other care of them, but to bring them into the World, and to maintain the Animal Life, we put them into that Condition, that they must (without a very extraordinary Assistance of God's Grace) be such. We have but by this brought them into Danger.

This World is a vash and howling Wil­derness: And how merciless would that Father or Mother be, that should bring a little Child, a young unexperienced Youth, amongst the both wanton and salvage Beasts, and leave him to shift for himself? Thus does every Father and Mother, that takes no care to institute their Children in the Way of Life.

If therefore you be so low-spirited, as not to desire your Children should be in the best; yet sure none can be willing they should be in the worst state of which they are capable. If you would not have them holy and happy, as Saints and Angels; yet neither would you have them without Un­derstaning, as the Horse and the Mule, nor without Goodness, as the Devil. You would neither have them wicked, nor miserable; and if you would not, you must take care to instruct and exercise them betimes in the Way they should go.

Our Saviour says of Judas that betray'd him, It were good for him if he had not been born; It was far more eligible for him ne­ver [Page 456] to have been, than to have committed so great a Wickedness: And is not this the hapless State of many more? So that they who are, with and under God, the Authors, or rather Instruments of Life and Being to any, do by this make them lia­ble to great Misery, as well as capable of great Happiness.

And indeed those Parents, who have done no more for their Children, than to bring them into the World, and make provision for the Animal Life only, I question whe­ther by this they have not done more to bring them into great Misery, than they have contributed toward their Happiness.

6. This leads me to another forcible Motive to take care of their Education, be­cause if we do not, we shall be accessory to all the Evil they both do and suffer. It will be Trouble enough to think, we have those sprung from us, who have been the Authors of great Mischief to others, and fall into uttermost Ruine themselves, tho our selves had no hand in it. That those that came from, and are as it were parts of us, are most justly sentenced to endless Torments; this thought is almost unsupportable to a Pa­rent: But what will it then be to make this bitter Reflection, All this Ill that my Child has done, and all the Misery he endures, is the Effect of my Negligence; it's through my faulty Carelesness, that he was so sinful, and is so wretched?

If the Happiness of Heaven admit of Allays, as it does of Degrees, the Remem­brance [Page 457] that I did not do my utmost to rescue any of my Acquaintance and Friends from Sin, will give a great damp to the Joy of that State: But that I should be so grosly negligent of mine own Child, as not to do all I could to prevent such unsufferable Woes; this must pierce the Soul.

Lastly then, Let all Parents consider what account they will be able to give of them­selves to their Judg, of the Neglect of their Children: When they see them doom'd to e­verlasting Misery for that Wickedness they fell into for want of timely Instruction: When God shall say, these my Creatures are lost for ever through your Heedlesness and Unfaith­fulness, because you neglected the Oppor­tunities you had of principling and exerci­sing them to Vertue and Godliness, they fell into a vicious Course of Life, and must now eat the bitter Fruits of it eternally. What will you then answer to your Judges? And with what face will you look upon those your neglected Children, when they shall say, O had you but call'd on us to remember our Creator in the Days of our Youth, we had then been kept from Iniquity, and now from unconceivable Misery? Had you but watched us at first, and been careful to en­gage us to Goodness, we had lived good Lives on Earth, and now have been happy in Heaven? Consider, I beseech you, how you will be then affected, and let this make you wise to prevent that Astonishment and Confusion of Face, which must necessarily accompany such a Guilt as this.

[Page 458] And that you may be able to know how you will be able to abide the Judgment of God, I would desire every one of us to summon our own Souls before themselves, and see what account they are able to give themselves of this most grievous Omission. What will the guilty Offender say to such Questions as this, which his awakened Con­science will put to him?

1. Why hast thou been so unnatural, as not to desire and endeavour thy Child's best State? Or, why hast thou been so unwise, as to slip the fittest, if not only Season thou canst ever have, to do him the greatest Good? How is it that thou didst not go to the brute Creatures, and learn this of them, who as soon as ever their young Ones are capable, fail not to shew them how they must live?

2. Again; How foolishly hast thou act­ed, and contradicted thy self, in providing carefully a vast Estate for a Swine to wallow in? for thou hast taken no care to fit him for it, to teach him to use it. And how careful hast thou been of thy young Dogs, that they be made; and of thy Horses, that that they be managed? But only thy Sons and thy Daughters are not regarded.

3. And then, was it not most fit and e­qual, that thou who hadst brought thy Chil­dren into Being, shouldst take all possible Care that they may live well, and be happy?

[Page 459] 4. Thou hast done something for them, then thou shouldest either have done more, or nothing. Better it were for them not to have been, than to be miserable: They had better never have lived, than fall short of the End of Life.

What Answer canst thou make to such Questions as these, which thine own Mind will put, if thou givest it leave to think? Or, how art thou satisfied with thy self, when such Thoughts as these arise in thy Mind?

And if thou canst not stand before thine own Conscience, how wilt thou appear before the Tribunal of the Great God?

I conclude this Exhortation. What would you say of a Father and Mother, that should expose a new-born Infant in a Wilderness full of Salvage Beasts? Would you not call this most unnatural Inhuma­nity? It would be so. And it is not less, but more Inhumanity, to leave the Soul of thy Child untaught, undisci­plin'd, to be a Prey to that roaring Li­on: In the one the bodily Life is in dan­ger; in the other, the higher Life of the Soul, the Spiritual and Eternal, is ha­zarded. Thou who takest no care of thy Child's Education, exposest him to Eternal Death and Misery.

[Page 360] How merciless and unnatural would that Mother be thought, who should de­ny her Breasts to the hungry Child, who could see it starve without giving it, ne­cessary Food? She would deserve to be branded for a Monster. And what shall we think of those that starve the better and higher Life? That hear the Cries of the little Soul after Knowledg and Good­ness, but turn a deaf Ear to them, and ne­ver once take care to nourish them up to Eternal Life, but suffer them to faint, and die the worst of Deaths, that of the Soul.

And if Murderers of the lower Life shall be punish'd so severely: if those that, when they have wherewith to do it, deny to feed the hungry animal Life, shall not be able to stand in Judgment before God: how then shall the Murderers of Souls be a­venged? and where shall they appear, that have denied the Bread of Life to their own Children?

It's an inhuman thing counted, not to shew the Way to an ignorant Traveller: but O how monstrously unnatural is it, when the Soul of thine own Child is calling to thee by its Inclination, and its Necessities cry to thee, to shew it its Way of Life; when it stands gazing, and knows not which way to go, that thou shouldest not by thy Counsel and Example say to it, This is the Way, walk in it.

The Sum of these Arguments is, That if we will not transgress the express Law of [Page 461] God; if we think our selves bound to follow the Examples of good Men; if we will obey God in an Instance where Obedience has procured most singular Blessing; if either the Sense of what's just and fit, or the De­sire of Benefit and Advantage will prevail with us; if we either love God, or our selves, or our Children; if we either fol­low the Inclinations of Nature, or the Di­rections of Reason; if we will be concluded either by the common Sense of Mankind, or the Divine Oracles; if we would secure our Souls from the Guilt of inhuman, un­natural Cruelty, and our Children from the greatest Misery, We must take care to train them up betimes in the Way in which they should go.

THE Occasion of our present As­sembly, as I am informed, is to fulfill the Will of Mrs. Anne Astel, who having bequeath'd a yearly Revenue toward the Maintenance of a Lectu­rer in the Parish of St. Lawrence Jury, out of [Page 464] good respect she had to the Worshipful Com­pany of Inn. holders, obliged that her Lecturer once a Year to preach a Sermon to them: In which she shewed her self a prudently pious and charitable Person, that when she had taken care for the good Instruction of her own Parish, she would improve and ex­tend her Charity to others, and make it as diffusive as she could, that others, and par­ticularly You, to whom she seems to have had particular Good-will, might partake of her Bounty.

That we might perform the Will of this religious and good Person, we are here as­sembled; and that you may receive that Be­nefit which she piously design'd, I have cho­sen to discourse of a Text of Scripture, the Consideration of which will set before you a great part of the particular Duty of Inn-holders, whose Name this Company bears.

And that I look on as the main Business of Sermons, and such Exercises as these, to put Men in mind of, and persuade them to the faithful discharge of their respective Duties; which when in all our several Pla­ces, Stations, and Employments we shall faithfully do, then, and not till then, shall we all be happy, and Glory shall dwell in our Land.

To make way for what I intend: The Word [...], which the Translators here render Hospitality, is compounded of two Words, which signify Love of Stran­gers; and in its common use, it doth not [Page 465] much depart from this Signification that's imported in the Original.

The more simple word [...] hath the same Sense; only leaves us to guess what Affection or Deportment we should have to Sttangers, which is exprest in the Com­pound.

The other word [...], which we here translate given to, more properly signifies, and in other places is rendred following. It denotes the study of, and earnest pursuit after a thing. So that the Sense of the Apo­stle's Exhortatio [...] to the Romans, and to us, and all Men, as well as to them, is, that they and we should diligently and studiously, with Care and Pains, Earnestness and In­dustry, set our selves to exercise Hospita­lity.

Concerning which I shall endeavour to shew three things in general.

First; What that is which is here signi­fied to us by Hospitality.

Secondly; How good and necessary it is. From whence it will appear that there is an Obligation on all Christians, nay on all Men to practise it.

And having done this, I shall proceed to shew that you especially of all Men are most peculiarly and most strictly bound to be ho­spitable.

And here I shall discourse of the Bene­fits that will redound to those that care­fully and conscionably practise this Duty; likewise I will mention some of those [Page 466] Practices which are notorious Violations of the Laws of Hospitality. And shall also offer some Directions, which may help to the better Performance of it.

First, In general; To have such Affecti­ons, such inward Dispositions toward Stran­gers, as are fit for us to have, is to be hospi­table: and to carry and demean our selves toward them in a becoming manner, is to exercise Hospitality.

This is all that's imported by the word Hospitality, which is originally Latin; or by the Greek [...], which denotes that in­ward Affection, or outward Deportment that should be towards Strangers.

And if the generality of Mankind were asked what that is, they would answer, that it is to be just and honest, faithful and true in our Dealings with them. 'Tis to be ci­vil, courteous, humane, loving, kind in our Disposition and Carriage. 'Tis to be in­clin'd and ready to do all Good Offices for them, that are in our Power, which their Condition calls for, and which they either do, or; if they understood, would desire: That is, to inform them when they are ig­norant, to rectify their Mistake, to assist them in the Government of their Passions about those matters with which they are unacquainted. To withhold them what in us lies, from doing any foolish evil Actions, to which their Unexperience might betray them. To supply them with those things, of which, by reason of their Absence [Page 467] from their Acquaintance, they are de­stitute.

In short, It is to bail and screen them from that Evil, and those Mischiefs, and Dangers to which, by being Strangers, they are exposed: to secure them from all that Harm, to which their Condition makes them liable; and to do all that Good to, and confer those Benefits on them, which, if they were where they are known, they might expect and would have.

It is to be their Friends, to do them any good Office that they want and we can do; civilly to converse with them, to advise and counsel, to relieve with Money or any other way, to entertain them at our Tables, to lodg them; and to do this with a wil­ling Mind and a chearful Countenance, which is more than a Circumstance in this matter; for this hospitable Look (if I may so call it) is no small part of the Be­havior, that's intended in Hospitality.

And tho in our modern use of it, the Word imports no more than an entertain­ing a Person with whom I have no great Acquaintance at my Table, and lodging him; yet anciently it signified all sorts of Civility and Kindness, which is shewn to Stangers.

So that this is the Sum of vvhat I mean by Hospitality, to be kind and friendly to Stran­gers. I proceed,

Secondly; To make it appear that this is very good: That is,

• [Page 468] 1st, It's fit and becoming.
• 2dly, It's profitable and advantageous.

1st, It's a piece of that good Nature, which so well becomes Man, that it is called Humanity: and therefore the Ancients call our Kindness to Strangers by this Name, Humanity; and the defect of this is ever censured by them with this Expression of Barbarous and Inhumane.

And we have further Reason to think this good Nature, if we consider the natu­ral and good Principles of our Actions, viz. That we are naturally compassionate and inclined to relieve those that are in want; that we are pleased to see others in good State; that we think we ought to do to o­thers, as we would have them do to us.

These and such like are the Principles of our Actions, and they are acknowledged by most to be both natural and good. Now, if we will follow these, we must be good and kind to Strangers; for, we shall consi­der, they are absent from their Acquain­tance and Friends, and that they want their Help; we shall, out of the Pleasure we have to see Men in a good Condition, do what in us lies, to bring them into it; we shall think, if our selves were in the same case they are, what we should desire of o­thers, and we should do to them, as we de­sire they should to us.

2. The holy Scriptures give us full proof of this, and they being an express Declara­tion [Page 469] of God's Will, do not only declare, but make a thing fit.

Now in the Bible how expresly is Hospi­tality injoyned? How often inculcated? How much commended? And how severely is the very neglect of it censured and pu­nished?

1. The ancient People of God, the Jews, are in most plain Words commanded to use Strangers well; not to oppress, no nor to vex them, but to love them as themselves: Exod. 22. 21. Thou shalt neither vex a Stran­ger, nor oppress him; for ye were Strangers in the Land of Egypt. Exod. 23. 9. Levit. 19. 34. And thou shalt love the Stranger as thy self; for ye were Strangers in the Land of Egypt. And many other places. And these Commands are back'd with a most forcible moving Reason, viz. that themselves were Strangers in the Land of Egypt; and they knew the Hearts of Strangers: they are put in Mind of the Condition they were once in, and what Usage they then wished for from the Egyptians. And this reasoning supposes they would now deal with others, as themselves once wished they might be dealt with.

Nor is the Christian Law defective in this: For, as we are here in the Text exhorted to follow earnestly after Hospitality; so in Heb. 13. 2. we are caution'd not to forget it; which supposes that Christians are other­ways, both by Nature and the former Re­velations, taught to do thus.

[Page 470] 2. This is highly commended to us from the greatest Examples. It is recorded to have been the Practice of Abraham, and of Lot, Men beloved of God, and famous with us; they were not only honoured whilst they lived, but they are renowned amongst all Posterities.

Gen. 18. 1, 2, 3, to the 11th: In this Sto­ry is observable what Abraham did, and with what Heartiness, and Alacrity, and Di­ligence he entertained them; how free he was in it: he asked them not, but they him, this was a Carriage that became the hearty Goodness of those old Times, and 'twas a Work worthy of, and suitable to the great Faith of that excellent Man.

In the beginning of the 19th Chapter we have Lot's Hospitality recorded, when he saw two Strangers he went to meet them, bowed himself with his Face toward the Ground; address'd to them with all obliging Civility. He would not be denied, but when they said, they would tarry in the Streets all Night, he importuned them to come in; and when they were come in, he entertain'd them bountifully; he made them a Feast, saith the Text.

Nay, in the 10th of Deut. 28, 29. God himself is said to love the Stranger, and give him Food and Raiment. But we have far greater proofs of God's Love to Strangers than these: For Ʋs Gentiles, that were Strangers and Foreigners, hath he visited with his Salvation; to us he hath given his Son, and hath treated us with all imaginable Ex­pressions [Page 471] of Kindness and Love, nay beyond all Imagination.

Now, if this be the Practice of the best Men that ever lived, nay, of God himself; if this be one of his Titles, that he loves the Stranger, as it was of the Heathen Ju­piter, who was called Jupiter Hospitalie, the Hospitable God, the God of Strangers: then surely we must conclude Hospitality to be a fit and becoming thing.

3. The Scriptures shew this Practice not only to be good and fit, but necessary and indispensable; which will appear from the sad Doom that shall pass upon them who but neglect this. See Mat. 25. 43. I was a Stranger, and ye took me not in. This was part of their Charge, who are sentenc'd to everlasting Flames; that he, that is, the least of our Lord's Disciples, was not taken in when a Stranger.

He doth not say, ye scorn'd, ye revil'd, ye persecuted me when I was a Stranger; but ye took me not in. Nor is their Fault, that they did not entertain the Christians they knew, and were acquainted with; but that they did not receive into their Houses those whom they knew not.

This certainly is a great and necessary Duty, which the Judg of all the World thinks fit to mention, where he hath decla­red the Process that shall be at the last Judg­ment; he hath not instanced in many others that we esteem (but several are not) grea­ter than this.

[Page 472] Thirdly; To the Scriptures, I might add by way of Accumulation, the Testi­mony the Heathens have given to this ho­spitable Temper and Practice, and this both by their Sayings and their Examples: Which must have the force of a convincing Argument; for it is so manifestly good and becoming, that by the dim Light of Nature they could discover it.

Homer in the third Book of his Odysses, brings in Nestor importuning Minerva and Telemachus, to stay with him. He tells them, they leave him as if he had no Entertain­ment for them; or that he could not lodg them: but this he would never suffer as long as he liv'd, or kept a Servant, [...], whosoever should come to his House.

This shews what Hospitality they used, and what they thought of it in those old Times.

Again, The Thynians and other Nations, which were look'd on as barbarous, yet were famous for their kind Usage of Fo­reigners, as is observed by Historians.

The Cretians amongst others, are obser­ved by Athenaeus to have two Tables, which were called [...], i. e. for Strangers.

This was of great account amongst the Romans, who thought it a most inhumane thing, Ʋsu Ʋrbis prohibere Peregrinos, as Tully saith.

And indeed nothing was more detestable amongst all the Heathens, than not to be civil to Strangers. Inhospitalittora, Populus [...], were Appellations of the worst sound in their Ears.

[Page 473] But I must not now give any account of the manner how this was practis'd, and in­to how great a Friendship this Kindness to Strangers grew, how sacred a thing it was; and how the Host and Guest received Tal­lies, little Monuments of that Friendship they had contracted, which were delivered from Father to Son. And if ever this Friendship were violated, they invoked their Jupiter Latialis.

The Romans had such a regard to those Guests that were Friends, that as A. Gel. lib. 5. cap. 13. in his Description of the Or­der of Offices, saith; after Parents, and Or­phans, and Clients, they were to have the next place, and to be set before Kin­dred, whether Consanguinei, or Affines.

And the Jus Hospitii was by all look'd up­on as a most sacred thing. Tull. 3. Offic. Cum Tyane Patrensi est mihi quidem Hospitium vetus, quam ego necessitudinem sanctè colendam puto.

This is sufficient to shew that Hospita­lity is a fit and becoming Practice.

Secondly; I now shall shew that this Pra­ctice is very beneficial, and indeed so is eve­ry thing that, is fit and becoming.

1. It's beneficial to the kind Host: See the Recompence Abraham and Lot had: the one had a Child given him in his old Age, the other was rescued out of the Flames of Sodom. These Blessings were bestowed up­on them, upon their kind Entertainment of Strangers. Some, saith the Scripture, [Page 474] in so doing have entertained Angels unawares; and I doubt not, but great Blessings have been left behind Guests, that were not An­gels.

In the 28th of Acts, ver. 7. Publius is said to have entertained Paul three days courte­ously, [...], and this kind Guest in requital heal'd his Father-in-Law of a Fever.

But besides all this; He that is a kind Host, does that which most directly tends to his own Perfection: For, whosoever goes in the ways of Love and Kindness, is in the Road to Happiness. He, by doing that which is agreeable to Humane Nature, high­ly pleases and delights himself: Besides, he takes the best course that can be, to make a sure Friend: The Kindnesses shew'd to Strangers will never be forgotten by them. Now I suppose we all know, that a Friend is the greatest Treasure on Earth; next to the Goods within, there's nothing in the World comparable to it.

2. I need not discourse how profitable this is to the Guest or Foreigner; for 'tis plain that he is reliev'd, he's serv'd, he's gratified, he's pleas'd.

And besides this Service done to private Interests, the Welfare of the Publick is ma­ny ways promoted: for good Hospitality encourages Men to go abroad, this increases Commerce, and gives an Opportunity of making the Good of one Nation common to others. What an Advantage was the Dispersion of Christians to the whole [Page 475] World? And what a publick Benefit would it be, if the Men of all Countries were by kind and friendly Treatment invited into all Countries? How should we grow ac­quainted, and learn to bear with, if not to like one anothers Manners: And this would increase [...]irst into Private, and then Publick Friendships.

Enough I think is said to shew, that Ho­spitality is exceeding good. And from what hath been said, appears the great Ob­ligation, under which all Men are, to be kind to Strangers. I do not say they are all bound to relieve them with Money; for many are poor and have it not: but I say all ought to be kind, and express their Kindness in the ways they can, that is, as far as they are able, and as is consistent with other greater Duties.

All can be hospitable, tho they cannot exercise Hospitality; they can do something of it, tho not the whole. The poorest Man can have kind Thoughts, and a benign Dis­position toward a Stranger; he can look chearfully on him, he can speak and carry civilly towards him: He can perhaps sh [...]w the way to a wandring Traveller. The things which he can do, every one should do in this matter: and all will do it, that have any regard to the Law writ in our Hearts, or to the Holy Scripture, to what was commanded the Jews by Moses, or in­joyn'd all Men by Christ Jesus: If they will follow the Examples of good and holy Men, or be Imitators of God himself; If [Page 476] they will not be worse than Heathens: If they will receive good to themselves, or be Benefactors to others, and good to the World: If they will escape the sad Doom to everlasting Misery, and be admitted to endless Joys, let them follow after Hospita­lity, and be kind and good to Strangers.

I have hitherto discoursed of Hospitality in general, and the Obligation under which all Men are to use it. I now apply my self to you, Gentlemen, who are of this (in my account) Honourable Company, which was not made a Corporation till the 6th of Hen. the 8th, as the Historian saith. It is to me a wonder, that it should have no ancienter Date, unless it were because the Necessities of Men of this Profession were not so many, nor frequent, and so did not so much re­quire a Provision against them, as in some others they did.

Or else it might be because your own benign and friendly Disposition did as closely and firmly unite you, as any Charter or Patent could do.

Be the cause what it will, it matters not. To you that either are of this Employment, or at least think it honourable to bear the Name, and go under the Character of Innholders, I now address my self, and speak to you all under that Notion.

I have exhorted all Men to be hospitable, I now call upon you more particularly, to use Strangers well. I do not, because I hope I need not, bespeak you to be just and ho­nest. I hope there is not one amongst you, [Page 477] that would injure, that would rob your Guests, that would not be true to the Trusts they repose in you, that would take from them more than by the Law of Nations and Nature, as well as the Custom of this Land, you may challenge as your own.

But not doubting of your Justice and Honesty, I bespeak your Kindness and Friendship to your Guests. Do not only no ill Offices, but also do all good ones; be kindly affectionated to them that come into your Houses; express this good Affection in a benign pleasing Aspect, and courteous ci­vil Language, and all manner of good Deeds you can do.

If you see your Guest ignorant of the Custom of the Place, inform him. If you see him viciously inclined, tho it be in a Case where you might be inriched by his Folly, that is, by Intemperance or the like, yet restrain him, be so bold as to deny what he calls for, when you see him exceed the Bounds of sober Chearfulness. Perhaps he may thank you for putting this Restraint on him another time; or if he do not, you act like a true Christian Gaius, like an ho­nest and vertuous Host and Friend.

And as you will do well to restrain such Excesses, and to withhold the Fuel of In­temperance; so you must take care that your Guests be supplied with all that Na­ture wants, and well regulated Desires call for. See that your Provisions be good, that your Meat and Drink be wholsom and well ordered, that your Lodgings be easy and [Page 478] accommodate for the Travellers Quiet and safe Repose; and that your House may be a Shelter, a Harbour, a Sanctuary, a Home to your Guest.

Let your Servants also bo diligent and faithful in their Ministrie [...]. Let your Kind­ness also extend to the Servants of your Guests, if they be attended.

Nay, let it come out of the Chamber, and visit the Stable, that the poor weary Horse be not neglected. And when you are to re­ceive the Recompence, which the Law al­lows for all this Care, do not take the Ad­vantage you have of hoisting up the Prices of things to the utmost; but according to a moderate Estimate of matters deal with him; and give him occasion to say, that you have not only been just, but fair; that you have used him kindly as well as honest­ly; that you have not been an Host, but a Friend.

Use your Guest so, that he may not miss his other Acquaintance and Friends; nor have occasion to complain that he is from home.

If any one should demand of me for what reason he should do this? I think I might give him full Satisfaction. For,

1. I would tell him that this will be the best and surest way to bring Guests to his House, and thereby promote his Secular In­terest, Men will themselves go and invite their Friends to the House where they have been well used. But this is a small matter; For,

[Page 479] 2. This is a necessary Exercise of that universal Love and Benevolence, which is found in every good Man: Where-ever Love is, it will be working, as it has oppor­tunity. And I am sure those of your Pro­session have great and frequent Opportuni­ties of expressing their Humanity and Good­ness.

This then is my Plea; You have a fair Opportunity of doing much Good, neglect it not. Above all, I beseech you take heed lest you turn that into an occasion of Evil and Mischief, which was intended for Bene­ficence and good Offices.

3. Your very Calling, and the Nature of your Employment requires you to be good to Strangers, so that if you be not kind, you are not honest, you are not what you profess to be.

(1.) Out of an Inclination to this way of Life, 'tis to be supposed you have taken it up: or at least you have been bred to it, and profess it; and will you not do what you seem and pretend, and bear the World in hand you do? this cannot confist with Justice.

(2.) You are they who are trusted by the Government to entertain: Strangers, and how can you break this Trust? This is a Trust publickly committed to you, which therefore you must by no means break.

The Essenes, as Josephus tells us, who were so famous for Hospitality, chose some excellent Persons to take care of Strangers. You are those choice Persons, upon whom, [Page 480] by our Constitution this great Care is left. You are by Publick Authority set in this Station; see therefore that you maintain it, that you discharge so publick a Trust.

(3.) Strangers themselves put a Confi­dence in you, they expect you should have a care of them, they look for not only just, but fair Dealing; they hope to be treated friendly and civilly, as well as honestly. And if you do not thus, you disappoint and de­ceive them, and so cannot be honest.

(4.) You are publickly allowed some Re­compence for this. And since the Law doth not forbid, and your Guests are content to make fair Allowance for what you do in this kind, it is great Injustice not to de­serve it of them.

4. Let me desire you to consider what place you fill up in the World. Now I look on your Employment thus to have begun.

In the first Ages of the World, when Men were fewer and better than now they are: I suppose the best and richest to have entertained Strangers freely, and that they received no Requital, but only some Ex­pressions of Gratitude.

Afterward, when the World was more peopled, as in the days of Abraham, as I know not but this was become a Trade by that time; so I am sure that those that were both good and rich, would still continue the ancient free Hospitality; they would not be deprived of the Pleasure, and other Advantages they had by Converse with Strangers.

[Page 481] In these latter days, when Men are more numerous, and travel more frequently, and do not carry their Houses with them, as they did at first: and when Money, that common Measure of the worth of all things, is so easily carried; and for these and some such Reasons, it is thought best by all, there should be such Houses as yours of pub­lick Reception; So that now the Care of Strangers by the confent of Mankind, is even wholly devolv'd upon you; others, in a manner discharging themselves of it (tho' all ought not) for, some in these days are as Rich, as they were in old times, and if they were but as kind too, they would en­tertain strangers still: But however, they all casting this on you, this Consideration must carry great force in it to engage you to Hospitableness.

As the Hospitals are Places appointed for the Sick, and the Lame, and the Poor; so your Houses are Hospitals for the Stranger, the Traveller to come into; yours are [...], as theirs are [...].

You seem to be risen up in the Room, and to fill the places of those antient Hosts, Abraham and Lot, and such other great and good Men, whose Houses were open to all Strangers: Be you therefore Imitators of them. I do not mean that you should en­tertain all on free-cost, as they did: that your Conditions will not suffer; nor would this (according to the best estimate of things I can make, be for the good of the World: that is, it would be no way to maintain [Page 482] that Equality, by which Societies subsist.

But this is that I would perswade you to, to be as kind to Strangers as they were, to do them all the good and friendly Offices within your Power, that any of them did. Let your Hearts be as large, tho' your hands cannot be so open; and by this means you will be the Children of Abraham, if you thus walk in the Steps of the Faith of Abraham.

Now that the Love more than the Wealth of Men is decreased, and we are grown more selfish and contracted in our Spirits; now that there's less Generosity in the World than there was, let me call upon you to emulate the Goodness of old Times, and to retrieve that ancient Hospitality which is almost lost. Be so kind and good to your Guests, that they may have no occasion to complain of these Days, that they are ill for Strangers, nor wish they had lived in those former Times.

5. And let me also speak to you as English-Men, and desire you, that you would use your Guests well and kindly for the honour of your Nation, which by a French Libeller was censured for Incivility to Foreigners. But I think his Animadverter observ'd, that it was only a Remark upon Boys, who being surpriz'd with some odd uncouth Garb, or ridiculous Carriage, might laugh at it.

Or else perhaps there was not so much Talk and Noise, and Shew of Officiousness▪ as he had met with in his own Nation.

But to let him pass, I have had this Ac­count from divers of th [...] beyond-Sea Inns, [Page 483] especially French, that they exceed us in three things.

• 1. The Host receives his Guest with more Expressions of Respect, more Civility of Speech, and courteous Behavior.
• 2. The Servants and Attendants are more numerous, and more officious and diligent than ours.
• 3. That their Reckonings are more fa­vourable in some Places.

Whether all this be true, I know not, but I desire you to consider, that none may on such accounts as these blame us, nor desire to travel beyond Sea, rather than in their own Country. Let Strangers have no just occasion to complain for such things as these.

6. I do the more earnestly press all this on You, because You have fair Opportunities, that invite and assist You in being hospitable.

Some Men, who have mind enough to converse with, and be kind to Strangers, cannot, if they should go out to seek for them, find them. Besides, their Manner of Living, their House, their Estate, their Em­ployment, will not comport with it. But it is quite contrary with You, they come home to You, and your Way of Life makes it necessary for You to see and be with them.

All that I call for more is, That You would be kind and friendly to them; that, as St. John saith to Gaius, whatsoever You do to Brethren or Strangers, You may do it faithfully and heartily; that You would comply with the fair Opportunities You have of practising an excellent Vertue.

IT is generally confessed that all Men in the World have something to do, a Business wherein they are to be Em­ployed; and that none ought to live Idlely. Whosoever would do nothing, he affects the greatest violence to Nature that can be.

[Page 486] It is also agreed that Men ought to do good, for it is more eligible to do nothing than to do Evil. But what that is, which in general we call Good, to whom and at what time we ought to do it, this is not so well understood ordinarily.

A great Part of every Man's Business in the World is with and about Men: And therefore most of the Duties, which God hath enjoyned him, relate to them: And his Happiness no less depends on his Dis­charge of these Duties than any others. For, Justice and Charity, Faithfulness and Gratitude are as necessary Conditions of E­ternal Life as the Worship of God.

In the Text we are instructed what our Carriage should be to all Men, and exhort­ed to it. And our Instruction is delivered us so short, and yet so full and plain; and the Exhortation is founded on so clear and strong Reason, that if we will consider, we cannot but understand our Duty, and if we do, we shall certainly resolve, that it's good and necessary to practise it.

Therefore. This Particle shewsthe Text to be an Inference or Conclusion drawn from what was said before. The Coherence of Scripture is very dark in the Epistles. It is usual in the stile of this facred Book to fall from one thing to another immediately, and as it were accidentally, and without conti­nuation of a long Discourse: But the re­ference which this Conclusion has to the Context seems to be this; The Apostle in the beginning of the Chapter had perswad­ed [Page 487] the Galatians to a gentle tender Carriage towards their faulty Brethren, and to bear one anothers Burdens: Also to a grateful and liberal Retribution to their Spiritual In­structors. To enforce these Particulars, he uses an Argument, which perswades to all sorts of good Actions; Whatsoever, says he, a Man soweth, that shall be also reap; i. e. according as a Man acts, it shall be with him; as his carriage is now, his condition shall be hereafter, But that they might not lose their reward, by giving over well-doing, he exhorts them to Constancy. And that they might not think it long before it come, He tells them, they shall receive what they ex­pect ( [...]) in Gods time, that which Divine Wisdom has set, and is there­fore certain and the best time.

After these Arguments he concludes with the Text. As we have therefore Opportunity, let us do good unto all Men, especially unto them who are of the Houshold of Faith; i. e. Since Men shall be rewarded according to their Works, and they that continue to do well ( [...]) that which is Honourable and Worthy, Handsome and Becoming, shall not fail of a great Recompence from God, let us do that which is good and beneficial to Men, to all Men, and especially to Chri­stians as Opportunity serves. I will briefly gloss on the Words.

Therefore; That which follows is by its own Light known to be good, it's a Prin­ciple, which evinces it's own truth and goodness. However, the Apostle takes in [Page 488] Arguments from without to enforce it. It's good to take all ways to perswade and en­gage Men to Vertue, to use all Arguments to convince and move them.

Exhortations to Vertue are as rational and accountable as any other thing. They are Conclusions drawn from as clear and e­vident Principles as any. For, let it be laid down, as it cannot be denied or doubt­ed, that Man is of such a Nature, and set in such Circumstances to God, and to other Men; And all the Vertues that were ever commended by the Heathens, and com­manded in the Religion of Christ, will neces­sarily result.

Man never acts with so much Reason, can never give so good an account of him­self, as when he is in the practice of Vertue in general, particularly Doing good, &c.

Let us. These words ever imply that something may and ought to be done, no Exhortation, but supposes that: Wisdom never requires what is in it self Impossible, nor exhorts them who are utterly Impotent and can do nothing.

Again, Let us. The Apostle is not of their Number, who bind heavy Burdens to lay on other Mens Shoulders, but themselves will not touch them with one of their Fingers. He requires nothing of others which he does not himself. He does that which he en­joyns them, and so engages them by his Example as well as his Counsel.

As we have opportunity. Time and Season are carefully to be observed. Time is ab­solutely [Page 489] necessary to every Action, and Season is necessary to the well doing of it. It is as the Wind and Tide, that makes the Work easier and quicker when it is with us: We can do more and with less Pains, when we strike in with Opportunity.

We may be said to have on Opportunity in general, whenever we can do any thing; more particularly and properly, when we are assisted by such an happy concurrence of all other External Causes and Circumstan­ces, on which our Action depends, as we can do it best; i. e. 1st, When that Action is most convenient and suitable to us in that Condition. 2dly, When it will be done with least pains and difficulty. And, 3dly, with most certainty, wen our Endeavours will be most effectual.

A Time, when any Action is the best, or as good as any that can be done, is the season of that Action; that is [...], an Opportunity simply so called. And when that action is not only the best that can be done, but can also be best done at that time, this is not only [...] but [...], a good Opportunity. The former we find, Heb. 11. 15. the latter, in St. Mat. 26. 16.

All our Actions depend, 1st, on our own Power, the inward Principle from whence they proceed; 2dly, on the Concurrence of Divers External Causes, which make us act with more ease, and in less time, and more surely to effect what we endeavour. Ac­cording to this, we may be said to have an Opportunity of doing good to Men, when­ever [Page 490] we can do it, and when we have so much assistance from External Causes, as that we can best, i. e. with most ease, and quickness and certainly do what we intend.

As, i. e. When and whilst, as soon and as oft as we have Opportunity. Do not over­run, do not stay behind, but accompany the Season, take the Tide, set up your Sails when the Wind is with you, lose no time, slip no opportunity; and whilst that lasts let us continue, up and be doing with the first Light, and hold on till the Night come when no Man can Work.

Let us do. Let us not only think of do­ing good, and talk, but do: ( [...]) Let it be our Work, our Business, our Trade, that in which we employ our selves; the word implies Care and Diligence, and per­haps Pains in acting: The thing to be done (Good) requires more Power to effect it than Evil does: Very impotent things can do great Mischiefs, but they must be Power­ful that do any great Good.

Besides; We had need thus to work in this Business of doing Good, because we shall find Difficulty, and meet with Oppo­sition in it. Our corrupted Natures are very backward to it, it is contrary to the Practice of this degenerate World. Let us use our Endeavour to do what we can. And let none reflect on the Wisdom of that Divine Spirit, by which St. Paul writ: nor so deny their own Sense, as to say they can do nothing, this is but a Plea for Idle­ness and Unwillingness to do good, by the [Page 491] same reason they may also say, they can­not walk, nor speak: For, all our Power, both for the one and the other, is from God originally. But what is that which we are to do?

Let us do Good, ( [...]) i. e. that which is profitable, behooveful, beneficial, and advantagious: By this Word we are here and every where (when it is used of Creatures) to understand that which con­duces to the Preservation and Perfection of their Beings and Powers.

When we call any thing good, we refer it always to something or other. Here it is applied to Men, and we understand by it particularly Wisdom and Vertue, inward Quiet and Pleasure, Life and Health, and all those Circumstances, which contribute towards the getting and securing of these Perfections. Briefly, that which has a ten­dency to Man's attaining his End, his Per­fection and Happiness, that we call Good. To do Good to Men, is to do those Actions, which tend to make them as perfect as is pos­sible for them and to bring them into the happiest Circumstances they can be in.

Ʋnto all Men, i. e. not to our selves only, but to them that partake of our Nature, ( [...]) to A [...]. This doubtless means Men. But yet our Kindness to them is not exclusive of other inferior Animals: The good Mom is merciful to his Beast. And as the Ointment poured on Aaron' s Head, ran down to the lowest [...]m of his Garinent; so the Beneficence of a good Man is so dif­fusive, [Page 392] that it reaches the lowest parts of the Creations of God, of which (accord­ing to Philo) the High-Priest's Vestment was an Emblem.

Indeed our Goodness (as the Psalmist speaks) extends not unto God, and very little to Angels, farther than it excites and occasions their greater Joy: But it may to the Saints that are on Earth, and to all our Brethren, the Sons of Adam, and to the Cro [...]tures of a lower kind, which God has made to serve us.

But our Apostle here means Men, all that have rational Souls, and Bodies of the same Make with our selves, and capable of as great Happiness or Misery. He requires us to do Good to all these, to exclude none, whether they be Acquaintance or Strangers, our Countrey-men or Foreigners, Friends or Enemies; all, tho of contrary Persuasi­ons, or of bad Practices; all and every one. We are to aim at the Happiness of every Man, to endeavour the Perfection and good State of All.

An unlimited Love, an unconsined Cha­rity is here required; and a selfish, or a con­tracted Affection are here excluded; where-ever Man is, Love is to be. But is there no difference to be made? Yes, in case of a Competition of opposite Interests, some are to be preferred above and before others: So the Apostle directs in the following Words;

Especially to them who are of the Houshold of Faith, i. e. who are of the Houshold or Fa­mily [Page 493] of God by Faith, (as Grotius expounds it) i. e. the Children and Servants of God, which they are in an especial manner, who believe and obey the Gospel, the Disci­ples and Followers of Christ Jesus, whose Life was in nothing more remarkable, in no­thing so imitable by us, as in Benignity, and Kindness, and universal Charity. They who by Faith obey him, are of the Family of God, God takes especial care and pro­vides for them; he takes them, as it were, under his Roof and Harbour: They pro­fess and practise the best Religion in the World: And altho they may be ignorant of, or mistaken in some Matters; yet they believe and understand so much as makes them deny Ʋngodliness, and worldly Lusts, and to live soberly, righteously, and godly in this present World; to love other Men so, as they do to them, as themselves would be dont [...]o by them; and to love and trust in their God, who made, and redeem'd, and sancti­fies, and will eternally save them.

Let them be of the Eastern or Western Church, let them dwell in the North or South, let their Differences be what they will, if they be as I have described, they are the chief Objects of our Care and Benevo­llence. We are to do good to them chiefly, tho not only.

Having thus briefly gloss'd on all the Words, I shall treat chiefly of that Clause, Let us do Good into All, i. e. to the Com­munity of Mankind, and to all Particulars.

[Page 494] A Man may be deceived whilst he is contemplating Generals only, unless he de­scend to Particulars. An Idea of Human Nature is a lovely thing; no Man thinks of it, but is pleased with it in general, he hath no malice against it: But we must also consider it particularly, as it is subjected in this or that Man. A Man may be Aliquis in omnibus, & nullus in singulis, in respect of his Love, as well as his Knowledg. We must do good to the Generality of Man­kind, but we must also do good to Parti­culars.

Again; We must be beneficent to this, and that, and the other Man, but yet always with respect to the rest of Mankind. Our particular Affection must not exclude our Regard to the Community. On the other side, our loving and doing good to this, or that, or the other Person, must consist with, and be determin'd and bounded by our do­ing good unto all Men. This is founded on that received Principle, The greatest Good is to be preferred; and it is a greater Good which reaches more, than that which belongs to fewer: And caeteris paribus, that is bet­ter which is good to all, than that which is only good to some.

In treating of this Argument, I shall en­quire:

• 1. What that is which is Good to Man.
• 2. By what means we can contribute to it.
• [Page 495] 3. Free the Apostle's sense from some Dif­ficulties.
• 4. Offer some Considerations that may engage us all to the Practice of this great and good Duty.

1. In answer to our first Enquiry. That in general is Good to Man, which is either his Perfection, or which has a Tendency to it; that has the Goodness of the End, this of the Means.

Here we are to consider, that Man is made up of two Natures, of various Powers and Faculties; that one of these Natures is su­periour to the other, and some of these Fa­culties are subservient to the other: that when we speak of Perfection, we intend the Perfection of the whole, and have special regard to that which is principal and su­pream, the Soul of Man. For, tho the Body has its Perfections and Goods, yet if these be not consistent with, and subservi­ent to the Soul, they are of no account.

We are not therefore so much to consi­der our lower Appetites, and the State of the Body in this Discourse, but as it is ser­viceable to Knowledg and Wisdom, to a De­termination of our selves according to Rea­son, to the good Government of our Wills and Affections, and contributes to that Joy and Peace, which is consequent on Vertue and Goodness. Nor is any State of our Body, or any outward Condition to be accounted good but evil, which does disserve and hinder us either in the use of our Understandings, or [Page 496] in the Government of our Wills and Appe­tites. If it do not further and promote these things, it is not good to us, as Men.

I will more particularly speak my mean­ing in these few Propositions.

1. Man's Perfection consists in a good, i. e. a clear, distinct, full and quick under­derstanding of all those things that are with­in his Compass: particularly in the Know­ledg of God, and of himself, and of the Rules and Reasons of his own Actions.

2. In a Will constantly following what is Good. In the Guidance and Govern­ment of his Affections, his Appetite and Inclinations, his Intentions and Resolutions, and all Principles of Action, according to his best and clearest Knowledg. Particu­larly, in the exercise of a natural, rational, hearty Religion, in a constant and even Fervency of Devotion toward God; also in the Inclinations, Habits and Practices of Vertue: which refers to Men, all which is summ'd up in Love and Goodwill.

3. In that Joy and Peace, that Tranquil­lity and Satisfaction which is the Compani­on of an Understanding so enlightened, and a Will so directed.

4. That is a good State and Temper of Body, which will not obstruct and hinder, but assist and be instrumental and service­able to the Soul in all these things. Natu­ral Life, and Health and Strength, and such like are the Bodies Goods; which are then good to Man, when they serve the Ends aforesaid, when they minister to Rell­gion [Page 497] and Vertue, to Knowledg and Good­ness.

5. Those outward Circumstances, an Estate and Reputation, and such like, are the best, which most help us to obtain, to se­cure and use the Perfections before named; when they tend to increase our Religion to­ward God, or our Charity to Men, and minister to our Devotions and Vertue, as a competent Estate, and a clear Reputation have an Aptitude to do.

All that's good to Man in any respect, must be either subservient, or at least con­sistent with this; therefore a Gratification of the sensitive Appetite, if it prove preju­dicial to Vertue and the Soul, is not good, but evil to the Man: And an Estate may be for hurt to the Owner thereof, as Solomon speaks.

God many times doth good to us, when he withholds Estates, or Health, or Reputa­tion from us. For, thereby he cures us of many Maladies, rids us of many Vices. And so amongst Men, they that have Power over others, and understand which are the best Methods to promote their Happiness, do it very often by inflicting some Penalty, and by debarring them of some Gratification of one or more of their Appetites.

But we must see that this be not a Cloak for Maliciousness: we must not pretend that to be a Kindness, which is not; nor say we act from Charity, and with Intention to make others happy, when we act from Re­venge; when Peevishness, or Malice, are [Page 498] the true Principles of what we do.

We consider Man all this while in his present State, but we are also to consider him in reference to the future: And in that respect we attribute as great Perfection to him, as we can suppose him capable of; that he is there freed from all the Imper­fection, under which the best Men labour here, and delivered from those bad Circum­stances, from which the most fortunate Men are not exempted in this Life.

Thus I have given a short Summary of what's good to Man; and you will see the Reason in the following Discourse, why I have made such particular and distinct men­tion of that which is a subordinate, and that which is a principal and final Good, of that which is good to a part, and to the whole.

II. I now proceed to shew what are those ways in which one Man may do good to another. They are of two sorts; either such as are mediate, and which by means of others; or immediate, and by himself are done.

Of the first sort are our hearty Desires and Prayers to God, that he would do them good; and also when we live so good Lives, as God is pleased to testify his Ac­ceptance of them, by shewing Mercy to our Family, Kindred, or Country. Thus the Posterity of Abraham obtained great Mer­cies for his sake. Of this kind also are our Persuasions and Intreaties with Men on the [Page 499] behalf of others, when we prevail with o­thers to do them that Good, which our selves could not. To this also appertains the making of good and true Reports, and giving just, but fair Characters of Men. When we give any Character of another Man, it must be a good one, so far as is consistent with Truth and Justice: we must always speak true, and never ill of any Man, unless it be the best Method to make him wise and good, or it may be ne­cessary for the publick Good, or the Infor­mation of that Man, to whom we are most obliged. This is a way to increase a Man's Power, and enlarge his Opportunity of do­ing Good; which I wish that all, who falsly, or but groundlesly calumniate others, would consider. Let all that needlessly carry a­bout little Stories of the Miscarriages and Imperfections of their Brethren, and unco­ver their Nakedness, only to gratify their own, or their Companions ill Nature, re­member they do a great Mischief.

These are the ways we take to do Men good in, by the Mediation of others. The other by our selves are these three.

1. Discourse: By this we inform the ig­norant, rectify the mistaken, satisfy the doubtful, compose the unquiet, moderate the vehement, excite the dull, revive the languishing. In short, by Discourse, we may direct and persuade Men to be wise and good, we may minister to their Peace and Joy, we may end Quarrels. I need add no more, because we are all as sensible of the [Page 500] Beneficialness of a good Tongue, as we are of the Mischievousness of a bad one.

2. The Communication of our Estates, or the use of our Power, or Interest, or Skill for the Relief of others. By this means, how does the Oppressed re­joice, and the heart of the Poor sing? The Prisoner triumphs in his Liberty, and the Poor that he has got an Alms, &c. The

3. is Example; which has a powerful, and a large and lasting Instuence. For Ex­amples do more particularly, and sensibly instruct, more powerfully convince and per­swade, more strongly incline, and surely ingage and determine us to wise and good Practices than Discourses themselves.

Man doth so naturally imitate, that he is very prone to do whatsoever he sees done; and thus Religion and Vertue may be pro­pagated from one to another, till it hath spread over a Kingdom, nay over the whole World, and may be derived from one Age and Generation to another.

We and all the World are sensible of excellent Advantages we have received from the holy and vertuous Examples of those that have liv'd hundreds, thousands of Years since.

Thus I have briefly enumerated the gene­ral ways, wherein one Man may do good to another; which I have so particularly done for these Reasons.

1. That we having a true, large and com­prehensive Notion of all that's good to Man, and what we can do to attain it, might not [Page 501] confine our selves to endeavour after some one particular Good, but might seek the Good of Man in it's greatest Extent and Latitude; which will give us this Advan­tage, that we shall never be unimployed in this good Work, but when we cannot be good to Men in one kind, we may in ano­ther.

Sometimes, when we cannot instruct Men, and rectify their Mistakes immediately; yet we may innocently divert and please them at present, and make way for their conside­ring what we shall say another time. By this also we shall be satisfied, tho we be not doing them that Good we most desire to do; yet if we desire to do them that which we can do, tho we cannot make them richer, if we can help to make them con­tented (which by our Discourse and Ex­ample we may) it may satisfy us. We shall in this case do to them, as Peter and John to the lame Man that asked Money; they had no Silver nor Gold, but they cured him of his Lameness: Or tho we cannot make Men wise at present, yet if we can make them innocently merry, we do them good. That's the first.

2. That by our distinct Conceptions of the several Orders and Degrees of Good, we might be kept from turning Good into Evil. How many are there that by their Ignorance of this intend well, but do ill to Men? And he that is ignorant, that consi­ders not which are the Goods that are final, and which subordinate; which are for the [Page 502] whole, and which for the part; which are for the present, and of short continuance, and which for the future, and for ever, is very prone to slide into this Miscarriage. Such a Man will please his Child, or Servant, or Friend, by a fond, and easy, and importune Compliance with his Humor, which is to gratify him at present, but by this deprives him of those lasting Advantages, which a Father's Correction, or a Master's Rebuke, or a Friend's Admonition might have brought. He pleases his Humor, but per­haps ruins both Soul and Body, and had been much more kind, if he had given wholesom, tho unpleasing Counsel. That's the second.

3. I have therefore mentioned these things so particularly, that we might be instructed to lay out our greatest Care and Pains, and use our utmost Diligence about that Good which is greatest and best, that we may not spend our selves, and our Time upon Trifles and Iesser Matters, whilst we neglect those that are of far greater con­cernment to them: For, by understanding that Religion and Vertue, that Knowledg and Goodness are most essential and intrin­secal to the greatest Happiness of Man, we shall not so much instruct him how to grow rich, as how to be wise and good; nor shall we be so diligent to cure a bodily Disease, whilst we neglect his Vices, those Distempers of Mind.

4. And I have therefore considered all the several Ways wherein we can do Good, [Page 503] that so we might not fail to do all that we can, nor be vainly troubled that we do no more. It's but little Good that any Man can do, it's highly reasonable he should not fail in any of that; and it would be foolish to grieve he doth no more than he is capa­ble of doing, tho this is the Case of some melancholy and scrupulous Persons.

Thus we see what use to make of what has been already discoursed. But before I leave this Particular, let me add this, That in all we do for the Advantage of others, we are to observe three things:

1. Our own Ability, and the Opportu­nity we shall (probably) have to effect what we intend: for if our Undertakings be not proportion'd to our Power, or the As­sistance of concurrent Causes, we shall not accomplish what we intend, we shall be de­feated of our Purpose, and labour in vain, which we ought to prevent by all Means.

2. We ought to consider in what degree and order that which we aim at is good, for the Reasons already mention'd, that if there be a Competition, we may always (caeteris paribus) prefer that which is best, and may subordinate the other to that.

3. We must also have a regard to the Necessity, the Number, and the Valuable­ness of the Persons to whom we intend well; every Man's Prudence will serve to direct him by these Intimations, and keep him within the Bounds of Justice.

[Page 504] All that I will add under this Considerati­on is, the Rule our Saviour has given, That we should make every Man's Case our own; for naturally Man is not so apt to consider a­nother as himself. This will both excite us to Diligence, and make us charitable.

But to conclude this Particular: If any Man ask me, What that is, that every one can and must do for all and every Man in the World, without exception?

I answer; He may and must pray to God, that they may be good Christians in this Life, and blessed and happy in the future. We must pray, that (which God hath declared to be his Will) All Men may be saved, and come to the knowledg of the Truth; i. e. that they may be brought to believe and obey the Gospel, and so may be made Partakers of everlasting Life and Glory. Our Litur­gy also teaches us to pray, that God would have Mercy upon all Men.

But I need not prove that this is our Duty; surely there's none that owns him­self a Christian, or but a Man, that doubts of this: I therefore take it for granted, and will infer from this Concession,

1. That every Man in the World ought to desire, that every other Man may be good and vertuous on Earth, and everlastingly happy in Heaven. If he must pray for this, that implies he must desire it; and if he do pray to God for it, if he be hearty and sin­cere, he does desire it.

2. That every Man ought also to do what he can, to further every other Man's [Page 505] present Goodness, and thereby his future Happiness. If he be a Man that can dis­course rationally and movingly, he should plainly describe their Duties to the Igno­rant, and passionately exhort the Lazy and Careless to the performance of them. Or if he has a good Pen, let him deliver these things to Posterity, which are useful for them to know.

But that which the Unlearned may reach, is to live a religious and an honest Life, and by this commend the Practice of Holiness to others. And who knows how far the Influ­ence of one poor Man's Goodness may reach? perhaps to both the Indies, and the furthest parts of the World. This is the second thing I infer, our Endeavour.

From which follows by way of Corollary, that we must take care never to do any thing that interferes with our Endeavour after every other Man's Happiness hereafter, and his Goodness here. We must never do any thing that's inconsistent with Mens being good Men in this World, and their Happi­ness in that to come.

But that's not all that is implied in our Endeavour, that we do nothing to oppose and hinder Men from being good and hap­py: It implies also, that we do that which is serviceable to the attaining these Ends; and in all dealings with them, in all we do to and about them, that we help forward their Vertue and Happiness; that either by more remote or nearer Methods, either by our selves or others, we contribute to their [Page 506] present Holiness, and their Glory in the Life to come.

If we do not thus, we are inconsistent with our selves, and our Actions contradict each other; we are acted by contrary Passi­ons, and the Principles of our Actions op­pose and thwart each other: For, when we desire Men may be good, and vertuous, and everlastingly happy, this proceeds from Love and Good-will; but when we design to punish them in their Bodies, or to dimi­nish their Reputations, or lessen their E­states; unless this be in order to their great Happiness, and unless we intend to further that in such ways, we do not act from Cha­rity but Hatred; except such particular E­vils be in [...]licted on them by us for their A­mendment, and with especial regard to their everlasting Salvation, we are not charitable, but malicious: And if it be so, we are at variance with our selves; we desire Men may be miserable here, and happy hereafter, not that thereby they may be so.

I wish that which I have here said, may not be a Sanctuary to Uncharitableness; and that Men will say, they intend to do Men some greater Good by the Evils they lay on them. Landlords oppress their Tenants, to make them more diligent; Masters will be hard, severe, and high to their Servants, to keep them in their due Observance; Fa­thers austere to their Children, to teach them Obedience: One Man will eclipse another Man's Reputation, that he may not have an opportunity to do so much Mischief as he [Page 507] might, if he was unsuspected. It's well if these be not meer Excuses of Passion and ill Nature; 'tis well if they think as they say, and if it be as they think, that these be the best ways to secure Men from those Evils. But I fear, it's too often Peevishness, and a waspish angry Spirit that evaporates, and is not employ'd by Religion, and under the Conduct of Charity, nor designs any Good; or if Good be intended, I doubt, very often some wiser and better Method might be taken for the effecting it.

The Apostle tells us of overcoming Evil with Good. I know, the hypocritical proud Pharisees, those false-hearted Pretenders, were sharply rebuked by our Saviour; and I doubt not but there are such in our Days. Only let's be cautious we do not over-hastily condemn Men, nor inconsiderately resolve upon the Use of extreme Remedies, till the Disease seem incurable by any other.

When in some of these Ways we do that which tends to bring Men nearer Per­fection and Happiness, we do them Good.

But I need not be very particular in this, because every Man's Mind will faithfully suggest to him what's good to and for other Men. No Man that is inclined to do Good to others, can easily be ignorant or mista­ken.

All the Danger is in these two Parti­culars:

1. That he should only consider a part, and not the whole, or the present only, without reference to what's future; and so [Page 508] many times may do them Hurt instead of Good. I have endeavoured to prevent this Mistake in my Explication, where I have de­termin'd those Actions to be good to others, which conduce to the obtaining of their last End, which tend to make them perfect and happy.

2dly; The other is, That he only hath regard to one or a few, and neg­lects others and more. Now the Text directs us here also, and teaches us to do Good to all Men, which is a Principle of great Wisdom and Justice; and that Man who observes it, and hath attain'd to this Dispo­sition, to regard Universality, to take unto his Thoughts the Concerns of all Men, he will govern himself in his Carriage to them discreetly. He will be just and impartial in his Dealing; he will not, out of a too par­ticular respect, neglect a more common pub­lick Good; will not, to serve one or a few, disserve and prejudice, nay, or be mindless of the Concerns of the Community, of ma­ny. He that lives by this Rule, so to do Good to one Man, as remembring he must do so to all, he will neither be guilty of Lit­tleness and Contractedness of Mind, nor of Partiality; and he that escapes these Rocks, he steers his Course well and wisely. And not only so, but he acts gene­rously and bravely, and so as to deserve Praise. He that designs the Good of the World, and intends the Welfare of Man­kind, and considers himself as one little part of the great Compages, (as indeed he is) [Page 509] and never separates his own particular Inte­rests from the Order they have to the rest of the Universe; this Man, as he appre­hends truly, and judges right, and as he acts both wisely and justly, so he also acts nobly and generously.

Every Man may be useful to another in all these respects, and for all the purposes I mention'd, and may contribute very much to his Happiness.

He may also in all these ways retard and obstruct the Happiness of others, and pro­mote their present and future Misery.

We all have experienced the Advantages of Discourse, which (as I have shewed) instructs Ignorance, convinces Mistake, sa­tisfies Doubts, composes Unquietness, mo­derates Vehemence, excites Dulness, re­freshes Memory; it both directs and per­suades us to Vertue, inclines to Benevolence, assists our Joy, and increases Pleasure.

And there is none but is sensible what a good Name is, and hath been not only plea­sed, but also greatly assisted in doing good Offices, by a good Report. I need not mind any that has liv'd in the World any time, how instrumental an evil Tongue may be to the Ruine of others; how by blasting their Reputation, it obstructs their doing Good; how it may seduce Men into Mistakes and Lies, and rob them of common Sense; how it may disturb their Peace, and [...]ire Mens Minds with turbulent and hellish Passions.

[Page 510] Again; Good Examples do more effectu­ally, i. e. more sensibly and particularly teach and instruct, more powerfully con­vince and persuade, more surely incline, and engage, and determine us to good Practices, than Discourses themselves.

And nothing hath more Influence on us to make us wicked, and to lead us into Ways of Evil and Mischief, than an ill Ex­ample: Nothing doth more insinuate into our Thoughts, and insensibly, but forcibly draw us to wicked Practices. Nothing more encourages and emboldens Men to Sin, than to see others committing it. I do not say all, but I am sure much of the Wickedness of the World comes by Imitation and Ex­ample.

And lastly; When a Man doth, as Job said he did, deliver the Poor that cries, the Fatherless, and him that hath none to help him; is Eyes to the Blind, and Feet to the Lame; breaks the Jaws of the Oppressor, and plucks the Spoil out of his Teeth, &c. Now that they are delivered from their Bondage, or drudging for necessary Supports of Life, they are vacant for the Employments of their Mind, and can have time to pursue after greater Goods, and better Enjoyments, and those which contain more of Happi­ness.

On the contrary; he that hurts the Body, or spoils the Estate, or abridges the Liber­ties of others, how doth he hinder and ob­struct Mens Happiness, by diverting them from Attendance on their highest and prin­cipal [Page 511] Concerns, to low Services, and mini­string to the Body?

And there is no Considering-Man will doubt, but that a good Man by his holy and vertuous Life, by his powerful Inter­cessions with God, doth Good not only to himself, but others; nor to a few, but ma­ny; not to the present Age alone, but Po­sterity shall call him Blessed.

Thus Noah, and Abraham, and Moses, and David, were Blessings to the whole Na­tion of the Jews; and not to them only, but the Gentiles also have fared the better for these Mens Goodness.

This is a short Delineation of the several Particulars, wherein one Man may be ad­vantaged by another, and of the Ways wherein that can be done.

To conclude this; We must contribute what we can to the greatest Happiness and Perfection of Man, and do the greatest Good we can; and all other lesser and infe­rior Goods must be dispens'd and imparted, or with-held by us, according as either of these will most contribute to his Perfection, to his being wise and holy, religious and vertuous here, and everlastingly blessed and glorious hereafter in the future State.

The greater Good is then in this Case to regulate our Actions. Let us so distribute our Alms, or give our Counsel, or lend our Help to any, as most to further their Ver­tue and Happiness. Let us take care, that by such things we do not set Men at further di­stance from Heaven; as we do, when we [Page 512] instruct a wicked Man so as by our Advice he accomplishes his ill Designs; or if we bestow our Alms on an idle Person, and thereby maintain him in his Sloth.

I add; Let us look that in all we do to o­thers, we still have an eye to their great Happiness, and intend somewhat more in every Act of ours, than to bestow on them some present and particular Advantage. Let us aim not only at the Gratification of an inferior and bodily Appetite, but at the Advantages of the Soul, of Vertue and Goodness, of present, and of future and everlasting Happiness. If we keep this still in our Eye, we shall both do more Good, and more certainly do Good, than otherwise we should.

This then is the Sum; Let us do any Good, every Good, all the Good we can, to All; still preferring the greater in case of Competition, and subordinating all the lesser to that which is principal, at least, taking care that they be consistent with, and never opposite to it.

III. I propounded to remove some Diffi­culties which lie against our doing Good to all Men: Two of the greatest I think of, are these:

1. Then we must inflict Evil on none: We must not oppose an Enemy, nor prose­cute an Offender, nor punish a Malefactor, which is altogether unusual, and indeed im­practicable; for there is no living on Earth, if this may not be.

[Page 513] 2. If it must be our Business to do Good to all Men, this will take us off from that Regard to our selves, and our own particu­lar Interests, which it's both natural and allowable for us to mind; we should rather, as we are exhorted, study to be quiet, and to do our own Business.

First; I have already in my Explication very much prevented the former of these Objections: All that I need to say further is, That tho we are enjoined to do Good to All, yet this does not require we should do no Ill to some; but rather enforce that on us; where it is the necessary or best Method to further their Happiness, to make them ver­tuous and wise, and qualify them for Hea­ven; or where it's necessary for procuring the Good of the Community, by securing the Interests of many or more valuable Per­sons, or those to whom we are more obli­ged upon other accounts, or of any inju­red Man.

We are not therefore by this Doctrine re­strain'd from prosecuting and punishing Offenders: only it keeps our Anger and Hatred within their due Bounds, and requires them not to transgress the Limits which Charity hath set; that is, to do nothing in­consistent with the Goodness of any Man at present, nor consequently with his ever­lasting Happiness. We must not punish Bo­dy and Soul too, that belongs only to him that is the Judg of Souls.

[Page 514] We must not do any thing, but what may be, and what we intend to be serviceable to their Happiness. And not to mention low­er and lesser Penalties, even the Punishment of Death it self, has many times had this good Effect on them who have suffered it. Many Criminals by being sentenc'd to Death, have been brought to a true Remorse for their Sins, who probably had they escaped the Condemnation of the Judg, had fallen under the Condemnation of God.

So that this Doctrine only tends to mode­rate our Anger, to direct and restrain our Hatred, and to set Bounds to our worser Passions; not to extirpate, but to prune and rectify them, to bring them under the Go­vernment of Charity.

Secondly; The other Objection pro­ceeds on a great Mistake, that he that doth Good to All, whose Temper and Principles engage him to such a large Beneficence, will neglect himself. Whereas,

1. It no way interferes with that natu­ral Principle, but on the contrary, streng­thens it: as will appear, if we consider,

(1.) That he that doth Good to all, doth Good to himself, for he is one of that Num­ber; and he has a greater Opportunity of doing Good to himself, than any other, be­cause he is alway with himself, so that a Man's self is not excluded from his Care.

If it be objected, That himself is not the only Object of his Care and Kindness: I answer; Nor is this either fit, or just, or [Page 515] reasonable, or natural. No Man can be the sole and adequate Object of his own Love; he cannot circle in himself, be his own both Center and Circumference. If he should force himself to such an unnatural use of himself, he would be very unhappy; if he take himself off from his Relations to others, he must be miserable.

(2.) Every Man must be first good to himself, that he may be more good to others. He that would be a Benefactor to other Men, must first be kind to himself.

(3.) He that is good to others, is best to himself: For,

First; He engages them to make him Re­turns of Kindness; and these Vicissitudes of Benefits preserve the Societies of Men, as the natural Life of Man is preserved by the Circulation of the Blood to and from the Heart. And,

2dly; If they fail to recompence, yet the great God will not; but whatsoever Good any Man doth, he shall receive of the Lord; his Prayers, and all his Labour of Love shall return into his own Bosom. And besides all this,

3dly; The very doing Good it self, is a Work that is an abundant Recompence to it self. To do Good, is certainly the highest Pleasure of which the Soul of Man is capa­ble, as will appear further, when I shew the Advantages which will accrue to us by such an universal Goodness.

So then notwithstanding this Exception from Self-love, we may love universally, [Page 516] and do Good to all: for, these are two na­tural Principles, that agree well together; which seems to be well represented in the natural World. For (as the Astronomers tell us) the Earth at the same time moves round its own Axis, and yet makes a Pro­gression in the Ecliptick Circle, in which it always keeps the same steady Position, in reference to all the circumambient Bodies. This doth represent the Man of a regular Self-love, and an universal Charity: He moves about his own Center, but yet re­tains his Relation to the rest of Mankind, and keeps his Parallelism to the Axe of the Universe, as I may say. Or, to use a more fa­miliar instance; The Systole and Diastole of the Heart, are very fit resemblances of a Man's doing good to himself and to others. The Blood's coming into the Heart, is the motion of Self-love; the flowing of it out from thence into all the extream parts of the Body, is his Love and Beneficence to o­thers, to all Men. This is the motion that keeps Life in the Body; and the doing Good to a Man's self, and to the rest of the World, preserves Society, and tends to the Perfecti­on of the Souls of Men.

I have said enough to clear this difficulty, and shewn that to do good to all, is no preju­dice to any Man's particular Interests.

To sum up then what has been said by way of Explication. Because of the great advantages that will certainly accrue to us by such a practice, let us lay out our selves to procure the greatest good and happi­ness [Page 517] of every Man in the World: Not of our selves only, or our Kindred, our par­ticular Acquaintance and Friends, or of good Men; but of all and every one, of those that are, and those that are not of our Blood, of Country-men and Foreigners, of such as think as we do, and of those that differ from us, of Friends and Enemies, of good Men and bad.

I intend the Perfection and Happiness, and in order to that, the Vertue and Goodness of all Men: Do this absolutely, (this is to be universally, indispensibly observed) and do them all other Good with reference and in order to this. Inform, Advise, Exhort, Re­buke, Comfort, Please them in your Dis­courses, where it will be for their advantage, or where it will not hinder or obstruct it.

Thus do to all in general, and to every one in particular. And as in case of Com­petition, ever the greatest Good is to be preferr'd; so if a Competition of Persons be, we are, caeteris paribus, to prefer the most; or if you say the best, that is true, but that is also because the most are con­cern'd in them: For a good and a wise Man is a publick Benefit, and of more value than numbers of others that are not so. Doing Good to the most, is also the greatest Good.

Lastly, In all the ways of imparting our Aid towards this, let us ever observe the Seasons when any Actions will probably con­tribute most to this Effect, and when they can best be done by us. This I would have especially observ'd, because Actions that are [Page 518] materially good, and where we mean well, are often spoil'd by being mis-timed. As when Men are discoursing of their lawful secular Occasions, or entertaining each o­ther with pleasant Diversions; then for any to make mention of things most Sacred and Venerable, this is importune and imperti­tent; and here is a good meaning lost by an in observance of Opportunity.

IV. I now proceed to the Arguments which perswade us thus, as we have oppor­tunity to do good unto all Men.

First, To do thus is very agreeable to Nature. I am of their mind, who think Na­ture a trusty Guide, and make this the first and Sum of all their Precepts and Advices, to follow Nature. I do believe there is not one Command in the Gospel which is not a Branch from this Root, a Particular under this General.

I need not say that we are not to under­stand by Nature the Corruptions and De­pravations of it: So many that declaim a­gainst Nature, interpret that Phrase, 1 Cor. 2. [...], which should be rendred the animal Man, the Man that lives the Life of a mere Animal, one that hath not the Reason and Understanding of a Man.

By Nature therefore I understand here, 1. Nature in General. 2. Particularly that part of humane Nature, which is common to Man with inferior Torts of Beings. 3. That wherein he differs from, and excells them, and agrees with those that are bet­ter.

[Page 519] 1. As for Nature in general, it is observ­able that all Beings do by their motions and alterations conspire to the preserving of the Universe: that they do not more en­deavour their own Good and Continuance, than the Good of the Whole. Nay, many times they leave their own proper Tenden­cies, and seem to neglect as it were their private Concerns, to promote the more Pub­lick and Universal. This is so obvious to every Observation, and there are so many Instances of it in both animate and inani­mate Bodies, that I need not insist upon it. I shall only mind you of another almost as common as this; that Animals of the same kind are loving and helpful to each other, and do not only associate and herd toge­ther, but will also expose themselves to danger for their mutual Defence, and other good Offices. But I go on further, and more particularly,

2. To that part of Nature which is in Man, common to him with other Animals, his Body; how does every Part minister to other, and all of them conspire to preserve and perfect the whole? How is Nourish­ment conveyed from one to another through the whole Body? And when it is thus with it, the Body is in its natural good State of Health: If it be otherwise, if one Part draw all the Nourishment to it self, it is then dis­eased, and this tends to the Dissolution of the whole, and consequently of that Part it self which does not distribute.

[Page 520] Add to this what the Naturalists have observ'd, that no Passion is more agreeable to Man's Body than Love, which is the Principle of doing Good; that nothing con­tributes more to his Health, nor is a more certain Argument of it, than Good-will; that the very Body of Man is never in better State, than when he is most enclined to do good Offices; And that the Motions which maintain Life are then most equally vigo­rous, when we are in the Exercise of Chari­ty and Compassion.

3. This is no less congruous to the Na­ture of Man, as distinguished from all other Animals, it is agreeable to the Mind and Reason of Man. Hear the Sence of an honest Heathen, which is the Voice of Na­ture, not of Revelation. Saith he to his Friend. Qui tibi amicus est, scito hunc om­nibus amicum esse. Again, Non sum uni an­gulo natus, Patria mea est totus hic Mundus. Nor was it only one, but many of the Phi­losophers, that called themselves Citizens of the World, not that they forgot their Na­tive Country, but they remembred their Relation to the whole: They look'd on themselves in the same order to the Uni­verse, which others do to the Town where they were born and dwell.

Again; Posterorum res ago. He did not content himself to be a Benefactor to the present Age, but would take care also that those that should be born after, should re­ceive advantage by his Labours, and so they have. Lucan says of Cato, and as ma­ny [Page 521] as speak of him say the same:

Thus we see Nature taught the very Hea­thens. And I do the more willingly insist on this Argument from Nature, because I cannot think that the God of Nature, be­ing also the Author of our Religion, should make this inconsistent with that, or de­structive of it: And because by this means we shall have a great assistance both in the understanding of our Duty, and in making us willing to do it. Had this been duly ob­serv'd, Men had never sacrificed their Sons to Moloch. And if this be received, one of the greatest Objections against our being Religious vanishes.

In general then: If it be natural for the Soul of Man, before it be corrupted with any of those Passions, that are the off-spring of Folly, to observe and be affected with the welfare and ill State of others, besides it self. If it be displeased and unquiet, and griev'd when it goes ill with them, and joyed and delighted to see them in good Plight; then it's natural to it, to will and endeavour their good and welfare.

The Understanding of Man is a large and unlimited kind of thing, it reaches forth it self to all Beings, and views them; and wherever it sees Good, it loves and de­sires [Page 522] the continuance; and when it observes Evil, it's troubled and wishes it were not, and will endeavour it may not be. And if this be natural to the Mind of Man, unal­tered by wicked Practices, and foolish Pas­sions; then it is natural to it to do good uni­versally, and then certainly to all Mankind.

Again; it's natural to the Soul of Man to love Pleasure, and to pursue it, and to be averse from whatsoever displeases it. Now nothing can be the object of Pleasure but Good: or, if any Evil be, 'tis only in order to what is Good, and as it serves that, i. e. as it is good in Reality.

No Man can be delighted to see any Be­ings in an ill Plight; or if he be, he is in an unnatural state himself, and his Soul is cor­rupted.

More particularly and distinctly: If we understand by natural, that which proceeds from an inward Principle, and which tends to preserve and perfect Nature in general: and particularly that which is a Conclusion deriv'd from Principles of Reason and clear Discourses, (for that's natural to Man which is rational); then I will use this Me­thod to evince, that all this which is here re­quired, is agreeable to Nature in general, and to humane Nature in Particular.

1st. It's natural for us to be acting. If we either conform to the rest of the Beings we live with in the World, or act agreea­bly to our own Natures, we must be doing. The best Philosophers assure us, that in the vast Universe there is not one little Particle [Page 523] that is idle, but the World, and all in it, are in uncessant motion; tho' some Bodies that move more slowly and less discernibly than others, are said to be at rest.

Whether we climb up into Heaven, or dive into the Sea, or dig into the Bowels of the Earth, we shall find all Beings employed and busy, nothing idle. The Heavenly Bodies are whirling about perpetually, the Waters cease not to run; and in the Ca­verns of the Earth, which might be imagi­ned the dens of Sleep, yet the Mines are made. And Plants tho' they move not from, yet in their place they do, as we un­derstand by their growth. Animals, their very Life and Sense is Motion; their very make and nature inclines them to Action.

Particularly, Man is endued with so many instruments of Action, and such a Power and Principle of Motion, that it is very much against his natural Propension, if he be not in Action. We neither should nor can be idle and unactive. Whosoever con­siders the many active Powers in Man, will be of this Opinion.

It's also agreeable to Reason, that we should use Diligence, take pains, have a business: because no great thing can be done without difficulty; without diligence no­thing considerable is ever done, and every thing is done with it.

Besides; We cannot expect to do well without Pains and Care: For tho' Evil may come through an Omission and Negli­gence, yet an Intension of all our Powers, [Page 524] a vigilance and industry is necessary to our doing Good. Our observation of our selves will assure us of this, because all Beginnings are difficult, and the greater any Actions are, the more attention and diligence they require.

2. It's no less natural for a Man to do Good; for, he can do nothing but that which he thinks so.

If it be objected, that it's also natural to do Evil. I would answer, that we do not terminate there, it's only in order to do some Good, and then that Evil is truly good, doth induere rationem boni. Indeed if Man should do Evil universally, he must destroy himself; but that's unnatural.

3. But is it natural also to do Good to others, to Men? I answer. If it be natu­ral to do Good to our selves, it is natural al­so to do so to others, because we depend on them. We stand in need of others to do us Good, and cannot live without them. We also wish that all other Men would do us Good, and must imagine that every other Man desires the same. Besides; we know Men best, and can therefore do them most Good: They also are of our kind, and are most like to us of all other Animals; and therefore if we love our selves, we must love them. Add to all this, that all other Beings within our Compass, they are capable of greatest Happiness and Misery: and therefore its very reasonable we should do Good to them, since they may be exalted so high, or depressed so low; be in so very [Page 525] good, or so very ill a Condition. Inferi­our Beings deserve not our Pains to do them Good, since they can neither be hap­py or unhappy, as Man can be.

4. And on the same account we must do Good to all Men without Exception. For,

(1.) Some of the Reasons mention'd, hold for all as well as for any.

(2.) We may do some Good in some kind to all (tho it be only in hearty Wishes and Desires) and we should do all the Good we can. And,

(3.) All the Exceptions that can be made against this, are Arguments for it: the most material are, that many Men are useless, or evil, or Enemies to us, and this gives us a further Reason to do Good, because there is greater want of it.

5. To Christians. It's natural to love those best, that are best; and such are Pro­fessors and Practicers of the best Religion in the World. Now that this is natural, and reasonable, appears,

(1.) Because they are publick Goods: The World is the better for every honest Man; his Prayer, his Example, his Coun­sel are full of Advantages. They therefore, being better than others, ought principally to be regarded. To do Good to one Good Man, is a compendious way to do Good to many.

(2.) They will not fail to make Retribu­tion. The Law of Gratitude is deeply en­graven in the Heart of every honest Man: [Page 526] What we do to them therefore will return into our own Bosom; we shall be the better for the Good we do to them.

(3.) They have many Enemies. Thus it was when this Epistle was writ, and thus it is to this day. The World hates you, saith our Saviour. The Reason is clear, If ho­nest Men have many Enemies, that they should be Friends to one another.

(4.) We have better Opportunities of doing Good to them than to others. They are more capable of Counsel and Advice; more likely to be inclined and perswaded to Vertue, more to be influenced by good Ex­ample: so our Endeavours are likely to be more effectual with them; therefore espe­cially we are to do Good to them. But,

6. Why as we have Opportunity?

(1.) We are weak and insufficient of our selves, and have need of Assistance from abroad; we shall do well to take in all Aids, to observe the fittest Season, that what we do, may be to purpose. For, as I have said, we shall do more, and with less Trouble, and surer Success, when we strike in with Opportunity.

(2.) Opportunity is both short and un­certain, therefore by no means neglect it. Our Time is very short; but the time of doing Good is much shorter. Thus I have summarily represented the Reasonableness and Naturalness of our doing Good, &c. I shall also shew that,

Secondly; This is very ageeable to all true Religion that ever has been, and is ma­nifestly [Page 527] the great Design of the Christian in particular.

As for Religion in general; It is not (as too many mistake it) merely a System of Opinions, or a Company of Articles which stay us in Theory and Contemplation; nor is it a Ritual of Formalities and Ceremo­nies: It's no empty Name, nor useless thing; but that which is really Good, and makes us so; it makes every one better that has it, better in and to himself, and to his Relations; better Governours, and better Subjects; better Fathers, and better Chil­dren; better Masters, and better Servants. It makes every one better, both to himself, and to the World.

The Religion of the Jews (however mistaken by themselves, yet) made good Provision for an universal Love, when it so often and expresly required a great Kind­ness to Strangers, and puts them in mind of their own Condition in Egypt, and the hard Usage they met with there, Exod. 22. 21.

The very Sabbath, which was for a Sign and a Distinction between the Jews and other Nations, yet provided also for the Rest of the Strangers. And Exod. 23. 4, 5. they are commanded to do good Offices to their Enemy, in bringing back his strayed Ox, and in helping his over-burdened Ass.

And certainly whoever considers that Religion, will say that it was never inten­ded by the wise Author of it to be such an Hedg and Fence of Separation, as the Pride [Page 528] and ill Nature of its Professors had made it. Do not their holy Prophets every where recommended unto them Charity and Bene­ficence? Was not this ever of more account with God than all Burnt-Offerings and Sa­crifices? How did this procure Acceptance for those Offerings? Insomuch that when they were separated from this, they could not be accepted; Isa. 1. 11, 12, 13, &c. To what purpose is the Multitude of your Sacrifices to me? saith the Lord, &c. Chap. 58. 6. Is not this the Fast that I have chosen, to loose the Bands of Wickedness, to undo the heavy Bur­dens, and to let the Oppressed go free, &c.? Mich. 6. 6, 7, 8. Wherewith shall I come be­fore the Lord, and bow my self before the high God? shall I come before him with Burnt-Offe­rings, &c.? He has shewed thee, O Man, what is Good.

But for our Christian Religion, its mani­fest Design is, that we should do Good to all: St. James 1. 27. Pure Religion, and undefiled be­fore God, is this, to visit the Fatherless and Wi­dows in their Afflictions. 1 Tim. 1. 5. The End of the Commandment ( [...]) is Charity out of a pure Heart, and a good Conscience, and Faith unfeigned. So that God esteems himself most honoured, and Men to be religious in the highest degree, when they are beneficent. More particularly;

1. Christianity takes away all separating and dividing Ceremonies, that were as Walls of Partition, and so intends the prose­lyting of all Men without Distinction: And does not this tend to lay on them the grea­test [Page 529] Engagements to an universal Good-will?

2. It has taken great care to remove all Obstacles of this, and has made it the ne­cessary Condition of being happy. We must love all Men, and do them good, tho they be wicked, tho they be our Enemies. Love your Enemies, &c. says our Saviour. And if ye forgive not Men their Trespasses, neither will your Heavenly Father forgive yours.

3. The Representations the Gospel has made of God and our Saviour, whom we are instructed and obliged to follow, will engage us to do Good universally. Our Sa­viour went about doing Good; He loved his Enemies to Death, he laid down his Life for them, he requited the greatest Malice with the greatest Love. God is described as loving the World, and that with the greatest, truest, heartiest Love that can be. He does Good unto all, his Sun rises upon the Wicked as well as the Good.

If then it be our Duty, our Perfection and Happiness, to conform to our Saviour's Example; if by this we come to the utmost that our Natures can reach to, to be like God, whose Mercy extends to all things: Let us also love and do Good to Enemies, to Strangers, to all Men.

Were there those among the Heathens, that had only the Light of Nature, and yet both taught and practised this Duty of Beneficence in so high a degree? and shall not we Christians who have the Revelati­on of the Gospel, we who read of the e­ternal [Page 530] Son of God devesting himself of the Glory he had with God before the World was, and taking our frail Nature into Union with himself, learn and practise i [...] much more? Are we not told what the Blessed Jesus did, and how much he suffered in Life and Death, and all this, that he might redeem Mankind from Sin, and Death, and Hell, and make us happy?

Was this the Design and Business of his Life and Death to do the greatest Good to all Men? Let us make it appear, that we are indeed his Disciples, in that we carry on the same Design which he did, and fol­low his Example in doing Good.

This is so necessary a part of Christiani­ty, that if I were to give a Character of a Christian in short, it should be this, He is one that designs and doth Good unto all Men. Catholick Charity makes a Man a Member of the Catholick Church. Holding of the Catholick Faith is not so sure a Mark of a Christian, as living in Universal Love; whosoever doth so, is a Christian: he that doth not, is none; no, tho he can repeat his Creed, and think he believes every Article of it, it is not so material as this universal Inclination of doing Good: it is not so material in order to our Acceptance with God, what our Opinions are, as what our Affections and Lives are.

This is final and ultimate in Religion, that which God design'd to bring Men unto by all the Revelations which he has made, and by all his Institutions. All true Religion that [Page 531] has ever been in the World, has aim'd at this, to make Men better, wiser, and more vertuous; And why is this but in order to Action? And do we, or can we act only a­bout our selves? If we be better, shall it not be better for other Men? Can a Man be good to himself singly, and not to Society? Or, does Religion intend the Good of pri­vate Persons, and not of Communities? Assuredly that which designs to make Men good to themselves, designs to make them good to others.

That Man is most truly Religious, who gives most Honour to God; and he does that, who makes the most true and worthy Representation of him to the World; and he does that, who is universally good and kind: Not he who macerates his Flesh with Fasting, or wears out his Knees with long and frequent Praying, or spends the grea­test part of his time in Hearing or Reading, or denies himself the useful and innocent Pleasures of Life and Conversation; that turns Recluse or Hermite, that goes a long Pilgrimage bare-foot, that exposes himself to pinching Cold, or sco [...]hing Heat, that calls for Fire from Heaven upon the wicked Transgressors of the Law: Not any of these, or others, that pass for the only Religious Men in the World, make so clear, and true, and becoming a Representation of God to the World, as that poor Man does, whose only Design it is to do Good unto all, who makes it his great Business to be innocent and useful to every one in the World. [Page 532] This Man's Life shall do more, to make o­ther Men entertain true and honourable Thoughts of God, than all the Devotions and Fervors of them, who confine their Religion to such Passions and Exercises. Nor can all Faith and Knowledg have such an effect upon others, to make them glorify God, as the Life of this good Man who does Good.

Lastly; Nothing can make us more sure of, and fit for the Happiness of Heaven than this: As nothing can make us more like to God and Christ, and the good An­gels, than this Divine Temper of Love to Mankind; so nothing more fits us for, nor more assures of their Converse in Heaven. Indeed this seems not so much a necessary Condition of the Happiness of that State, as an essential Ingredient in it, and a great part of it. The great Change which I ap­prehend will be in Heaven, from what is here on Earth, is this, That our selfish contracted Love will be enlarged and exten­ded; and that there we shall every one love all.

By what has been hitherto said, it may appear sufficiently, that nothing better be­comes, or is more worthy of us, either as Men following the Principles of Nature, or as Christians enlightned by revealed Reli­gion, than to be universally good. But I shall argue this further by shewing, that,

3. To do Good to all Men, &c. is one of those means which are as well necessary as available to the attaining of all those Ends [Page 533] which Wisdom can design. It will much conduce to their Accomplishment, and they cannot be obtained without it.

The Ends which Wisdom aims at are, the good State of a Man's self in particular, and of the World in general. That's ill Nature misguided by Folly, which intends more Evil than Good, or Evil not in order to Good. That which only designs a par­ticular Good, without regard to the more common, is Subtilty, Craft, and Selfishness; but only that is Wisdom, which designs the Welfare of particulars, and the Communi­ty too.

It is said of Solomon, that he was a Man of a large Heart, as the Sand on the Sea. And Wisdom is called [...], a loving Spirit; and is said to have his Delights with the Sons of Men; Prov. 8. 31. It gives a Man an Aptitude, a Largeness of Heart, and Greatness of Mind. Now where there is Love, and that not contract­ed and pent up in a narrow Soul, it will de­sire the Welfare of all.

This then being supposed, that Wisdom aims at the good Estate of the Man himself, and of others, as it is certainly true; and therefore we never say any Man designs wisely who intends Mischief, but only he who designs Good, or a particular and less Evil in order to a common and greater Good.

These being the Ends which Wisdom proposes, what more accommodate means can be chosen for attaining this End, than [Page 534] to do the Good that is within our Power? Nothing more natural than to be doing that which we wish should be, and that our En­deavours accompany our Wishes. And tho I cannot say that every particular Man's Endeavours are necessary to the Welfare of the Publick, because the All-wise Provi­dence hath taken care that the Publick Good shall not depend on so great an Uncertain­ty, as is every single Man's Goodness of himself, yet whosoever doth not cast in his Mite into the publick Treasury, he so far diminishes and takes off from the Publick Good. And however, doing Good to others is absolutely necessary to his own Good State: Tho my Endeavours may not be necessary for the Good of others, they are for my own.

It remains then that I shew in particular, that this is one of those means, which are both effectual and necessary to the attain­ing of whatever Wisdom can aim at, ei­ther as to a Man's own particular, or the World in general.

When a Man considers himself throughly, he considers both his Reference to this, and to the future Life. And he that intends wisely for himself, he principally intends the Welfare of his Soul, the good State of his Mind, and that his Body may be in a Condition to serve that, and all other things contributing to the Welfare of both.

Particularly, he proposes to his aim Knowledg, Religion and Vertue, Tran­quillity [Page 535] and Pleasure, Life and Health, a good Name and a competent Estate. And true Wisdom, that loving Spirit, will design for others as for it self.

Now to do good universally is the best, and a very sure, plain and short way, both to get and to keep these things both for our selves and others.

First; It is the way to the best Know­ledg. For,

1. He that's bent to do all the Good he can to Men, will be diligent to get Know­ledg, that he may be able to inform others. None that considers, but knows thi [...] to be one of the great Excellencies of Man, and that we cannot be more u [...]eful to each other, than by communicating useful Truths: For, by this means we direct the Ignorant, and perhaps erring Travellers; nay, we open the Eyes of the Blind, we give Light to them that sit in Darkness. In short, by this we lay the Foundation of Vertue and Peace; and there's no Man but knows this, that Know­ledg is one of the best Gifts that one Man can give or communicate to another.

He therefore that's resolved to do all the Good he can, will earnestly seek after that Knowledg, which will be so benesicial to others as well as himself: and he doth not only seek it for the Improvement of his own Mind, but hath this further Induce­ment to search after it, that he may be more beneficial to other Men. He doth now not only study, as Seneca saith, Ʋt pro­ficiat, [Page 536] sed ut prosit; not only to better him­self, but others also. Nor is he only inga­ged to study; but,

2. Is also determin'd to seek after that Knowledg which is best, which is most use­ful, and brings the greatest Benefits with it. He that steers the Course of his Studies by a design of doing Good, will not spend his time in Trifles and Curiosities, in idle and emp­ty Speculations, in groundless Conjectures, and endless Disquisitions. His pursuit is not after any piece of useless Learning; and all that he counts such, which doth not make him wiser or better, which doth not help him to direct his Life, to govern his Passions by Reason and Vertue, to quiet his Mind, to preserve his Health, and rid him of ill Circumstances, and be some way useful to other Men. And then,

3. He will be very communicative of what he knows, and there is no better way to get, to keep, to improve Knowledg, than to communicate it. The liberal Soul will not, Usurer-like, hoard up Knowledg, and applaud himself, that he knows such and such matters, of which others are ig­norant: No, but he takes a Pleasure in the Information of others, and heartily endea­vours to make them as wise as himself: and whilst he instructs them, he refreshes his own Notions, and preserves a Memory of them. And indeed this Furniture of Souls i like that of Houses, if it be kept close and unused, it grows mouldy, and Moth or Rust corrupt it: whereas if commonly used, [Page 537] and open to common sight, it's preserv'd.

This is the Sum; An earnest design of do­ing the Good we can to other Men, will engage us to seek after Knowledg, after the best and most useful; and when we have got it, to communicate it to others, and in all these ways increases it in our selves.

Secondly; To do Good unto all Men, is the way to be truly religious. Religion, or to have a due regard to God, this is cer­tainly one of the greatest Perfections of Man's Mind: It's that wherein we mani­festly excel all the Creatures of this lower World, and is the most spiritual divine Quality in the Soul of Man. Besides, it is impossible we should be happy without it: for, if it be necessary to our Happiness, that we think truly of, and be rightly af­fected to things in which we are less con­cern'd, 'tis absolutely necessary that we have right Apprehensions of, and be [...]itting Affections to God, who is offered to our Thoughts so often, and with whom we always are, the Knowledg of whom is Eternal Life.

For the clearing of this, I will not now shew how great a part of Religion doing Good is, because I have already discours'd that. But I will shew what Influence a Life of universal Love and Goodness must have to make us think well and truly of God, and live in a due regard to him.

In general therefore, this Life of Bene­volence and universal Good-will helps us to a better, that is, a clearer and more certain [Page 538] and sensible Knowledg of the Goodness of God, and thereby engages us to love him, and trust in him.

The Man who in his Disposition and Practice is beneficent, he feels this to be the best State of all others; and consequently will attribute it to him, who is the best and happiest of all Beings.

He who lays the Foundation of what he believes concerning God in Testimony only, his Soul may be filled with Doubts, he may question, whether he rightly understands what he reads or hears; at least, he cannot be so sensibly and fully assured of it, as he that builds upon his own Sense and Feeling.

Some say, and not without very good Reason, that none can know what God is, who are not themselves Partakers of the Di­vine Nature. And the Scripture gives Coun­tenance to this Opinion, in such Passages as these; Blessed are the pure in Heart; for they shall see God. Without Holiness no Man shall see God. Which places imply, that Purity and Holiness (which is a Participa­tion of the Divine Nature) are the ne­cessary Qualifications of those that shall know God. A Divine Life is a Prerequisite, a Preparative to Divine Knowledg. And our Saviour tells them, if they will do God's Will, they shall know his Doctrine. A vertu­ous good Life is certainly the best Prepara­tion, and doth most dispose the Soul to the Reception of all Truths, but more particu­larly of that which concerns God, and spiri­tual Matters.

[Page 539] This also gives further Credit to that Assertion, That most or all Mens Opinions of God, are founded in their own Life and Temper. And there's good reason it should be so: For, generally Men like themselves, and approve of what they do; and all in their Reasonings attribute that which they think good to God, who is absolutely so.

Hence it is that the wicked profane Man thinks God like himself, and that he doth not detest, nor will punish Sin, any more than he. Or, if he cannot think thus of God, as it's strange a Man should; then he thinks there is no God. And indeed, Obser­vation, as well as Reason, will teach us; that a wicked Life is the compendious way to Atheism. He that lives ill, either thinks there is no God, or thinks falsly of him: for, true Knowledg of God, and a vicious Life, cannot consist any more than Light and Darkness.

Again; Others, Men of severe, austere Humours, and of angry and malicious Tempers, conceive God to be as they are. And the Man of a benign Mind, he accounts Love and Goodness the most essential Pro­perty of God: which he therefore does, because his own Sense and Experience, in Conjunction with Reason and Scripture, and the Consent of other Men, assure him, past all doubt, that this is the best Temper, and that no Life can be so good as that of Love and Benignity; and thence he firmly concludes this must be the Nature, the Life of God himself.

[Page 540] This Sense, as I said, takes away all that Obscurity and those Doubts which might remain, notwithstanding all that is revealed in Scripture, or discoursed by Reason, or reported by other Men. For we might suspect that we misunderstood the Text, or that our Reason were short, being con­versant in Divine Matters, and the Testi­mony of Men leaves room for doubting; but what we feel, we cannot doubt.

But the Man of Good-will he cannot in the least question, whether the Life of Be­nevolence be not the best, and consequently the Divine Life. And this will engage him to give God the Worship that's due to him, that is, to love and trust him. He that knows and feels the Goodness of God, he must love him and trust in him; and then, and not till then, is God worshipped in the Soul, when he is loved and trusted in.

Particularly, this Man of universal Good-will, when he views the Creation of God, and beholds how good he made all Things, and with how great Wisdom he conducts them all to the end of their Beings, their utmost Perfection and chief Excellence.

More especially, when he considers in what Condition and Place God hath set Man, to be Lord of this inferior World; how he hath given him an Understanding, in the use of which he may enjoy God and himself, and all things, and may make his Abode here easie and delightful to him, and may, by the use of his Reason, and the Go­vernment of himself according to the [Page 541] Rules of Vertue, raise himself above the Calamities of this State, and may serve himself and his Happiness of all that befals him; may make the most unhappy Cir­cumstances he can be in, serviceable to his best Interests. When he considers all these Wonders of Goodness that appear in the Creation and Providence of God, he a­dores this great Benefactor, and praises the great Creator, and Preserver, and Gover­nour of the World.

And when he further considers those a­stonishing Passages of Divine Goodness in the Redemption of the World by Christ, and sees the Good that hath come to Men by that miraculous Incarnation of the Son of God, by his Life and Death, his Doctrine and his Works; and the great Good that was design'd, and how God is never wan­ting to do all, that on his part is to be done for the attaining it, this fills him with Love and Wonder, and makes him break forth in Praises of the Divine Philanthropy.

And when this good Man is endeavour­ing the Good and Welfare of others, but finds his Attempts unsuccessful, and his Power too short, that he cannot do the Good he desires, then doth he send out his earnest Longings to Heaven, that Almighty Power would supply his Defects, and do that Good to the World, which he would, but cannot.

God is not by such an one call'd upon to destroy, but mend the World. He doth not pray for Fire from Heaven, to consume [Page 542] them that oppose him, but for the good Spi­rit of God to convince and change them▪ God is not then worshipped, when he is in­voked to assist bitter Zeal and Anger, and to execute the Designs of Malice and Cru­elty: No, then God is worshipped, and truly represented, when we seek to him, and depend on him for help in carrying on good and charitable Designs, in being universally useful and beneficial: For, then we shew that we think him benign and kind, and we do profess by this our Perswasion, that 'tis his Design and great Work to do Good to the World. And this is the truest and most honourable Representation of God, and the best Worship we can give him. No Fear or Horrour is such an Acknowledg­ment of God, as he will accept and own, or look on himself as honoured, and wor­thily represented by: No, the Devils be­lieve and tremble; but they that believe and love, are the true Worshippers, such as God is pleased with.

In short: Nothing makes a Man so tru­ly Religious, as a through Belief and Sense of the Goodness of God; and nothing so fully assures him that God is good in general, and will be so to him in parti­cular, as being himself good and loving: For this assures him, it is the best Life that can be lived, and must therefore be the Life of God. And it is natural for all Men to expect to be dealt with themselves, as they deal with others, and that if they be merciful, they shall obtain Mercy.

[Page 543] I have shewn, that to do Good to all Men, is the way to make Men themselves Religi­gious. I add, it is the way to make others so too. This is the way to adorn the Doctrine of our Saviour, to honour our Pro­fession, to make Men entertain the Gospel heartily, when the Professors of it are u­niversally beneficent and good; when they see them just and charitable, hospita­ble and liberal, and communicative in all good things.

Prayers and Praises, Retirement and De­votion, then are reverenced, when they go attended with a great retinue of good Works: but when Piety appears alone, it's no other than a Ghost and Specter that affrights and amazes; and when it is ac­companied with Injustice and Uncharitable­ness, with Inhumanity and sordid filthy Ava­rice, then is it blasphem'd and evil spoken of▪ And Men are afraid to entertain that Religion which keeps so ill Company. And if these be the Effects of Praying and Fast­ing, of Solitariness and Reading, to make Men morose and ill-natur'd, and rigorous Exactors of all Punctilio's of Duty, and severe Punishers of every little Offence, and stingy, selfish and inconversible, they will [...]lee from it.

If they that worship God, have no regard for Men; if that Zeal which flames up to Heaven, set this lower World on fire, and fill it with Smoak, all Men will be afraid of it, and use all Arts to quench it.

[Page 544] But on the other hand, when we see Pie­ty toward God, and Charity toward Men, go hand in hand; when they that say, they love God, love Man also; and they that live in Communion with the Father and the Son, live also in Fellowship with their Bre­thren; when they that ask Pardon of God for their own Faults, forgive other Mens toward them, and are condescending, and meek, and patient, and communicative to their Fellow-Creatures, as they desire God should be to them; and because they pray he would be thus to them, are therefore more so to others: then do they win others to their Profession, by their good Conversa­tion, and bring in many Proselytes to their Religion.

For, it is not Names and Professions, not Formalities and Shews, not Opinions and Phrases, not singular Conceits and uncommon Practices, that will commend us to God, or our Religion to Men: but Good Works and Kindness, to be commu­nicative and loving: these things will be­get in them an Esteem of our Profession, and give a Lustre to the Religion we own.

In this case, Religion is like an excellent Diamond, well set; but in the other, it is a Diamond in a Dunghil. When Men see and feel our good Works, then do they glorify our Father which is in Heaven.

Thus we see how Religion, and a due re­gard to God, is promoted by this Temper of Universal Love and Charity.

[Page 545] Thirdly▪ To be good to all hath a great Influence on us to make us Vertuous. An universal Benevolence is a Spring from whence all the Streams of Vertue run forth, which gives them both beginning, and con­tinuance, and increase.

In general, this will make us both active and moderate. It will both engage us to action, and keep us within due Bounds, that we shall neither do too little nor too much.

Some of the Principal Causes, why Men do not practise Vertue, are▪

• 1. That they are sluggish and unactive, not quickned by any Affection. Or,
• 2. They are overborn with the violent assaults of evil Passions, not governed by Love, as Anger, &c. Or,
• 3. Their, Love is particular and con­fined.

Now where an universal Good-will ob­tains, it removes all these Obstacles, and,

1. Makes us active and diligent in all ways of doing Good.

2. It regulates all the other Passions, and suffers them not to exceed their Bounds: that is, they are always made to serve its designs. Both Anger and Hatred it self are in order to doing Good. And Men that live by this Principle, do not do any Evil for it self, but as it conduces to some greater Good. And,

3. It sets Love at liberty from those re­straints, which by being too particular, it was under before: And so prevents those [Page 546] numberless Vices and Immoralities, which arise from a selfish and too contracted Love. I think most of our Miscarriages in Life pro­ceed from an undue Preference of our selves, and an unequal considering other Men's In­terests; and the way to rid our selves of them, is to follow the Apostle's Counsel; not only to mind our own things, but also the things of others, and here, to do good to all Men.

This gives that greatness and largeness of Mind, in which true Generosity and brave­ry of Spirit does consist. This Lover of the World, goes on steadily in his way of well-doing, and is not stopp'd by Injuries or Affronts, nor reduced by particular Respects. His mind is not only taken up with his own particular Concerns, but he has regard to his Brethren, and his Affection makes him call not only the Disciples of Christ, but all the Sons of Adam by this Name.

And this is Generosity and Nobleness in­deed, to pass by Offences, and pardon Inju­ries, and to requite Evil with Good. And is not that a great Mind which embraces the World in its Arms, and takes the Uni­verse into its Bosom? This is Divine and God-like.

Particularly, There is scarce any Vertue, but universal Beneficence doth one way or other beget or increase it.

1. No Man can be wise and prudent who doth not take into his Consideration the Community: and he that does and intends the Good of Mankind, steers a Course directly [Page 547] betwixt Folly and Mischievous Cunning. He is neither amongst those that have none, or Evil, or but little petty Designs. No, this Man hath proposed to himself one, and that an excellent good and great end, the Good of Mankind, and he takes the proper fit means for the attaining it, to do as much as he can. Thus available is doing Good to all, to Prudence. Besides; this Practice will give a Man a great insight into particular Mens affairs, and an understanding of ma­ny things and circumstances, which is ne­cessary, and will much contribute to Discre­tion and prudent Determination. And;

2. Justice is no less beholden to it. It's impossible that Man should be Just, who doth not intend other Mens Good as well as his own, and all Mens as well as some, and most to those that are best. But where the Hand that's stretch'd out to all, holds the Ballance, there probably will be no Deceit in the Weight; it will not give advantage to one scale wherein his own or Friends con­cerns are, but that wherein the Publick is, will certainly out-weigh with him.

That Man who is bent on doing Good to the World, will be Just; for all Corrup­tion of Justice is founded on preference of private Respects before the publick Good. Let Men be Publick-spirited, and aim at the good State of the Community, and they are antidoted against Injustice. Those that regard other Mens Concerns as well as their own, will not advance themselves upon their Ruins, nor grasp at all, and leave [Page 548] nothing for their Neighbour, but weigh his Conveniences as well as their own: and they that consider the Publick, and design the welfare of Mankind, will not violate those Rules, that are so necessary to Socie­ty, and the order of the World.

This Man that carries Mankind in his thoughts, and hath Good-will for every one, cannot be unjust to any, cannot defraud or circumvent, or do any thing that's mis­chievous to them, or the Publick. He is not biass'd by self-Interest, nor will he heap his favours upon his Kindred, whilst Men of greater Merit starve. I do not say, that he hath no regard for his Relations, or that he is more kind to Strangers than to his Acquaintance and Friends; for that is a foolish Niceness, and a piece of unnatural Policy, which the Man of universal Good-will cannot be obnoxious to. But the best and most useful Man, whether a-Kin to him or not, shall be preferred by him. He that can be kind to all, cannot but be just to all.

I cannot better represent this Man, than by those Motions which the late Astrono­mers attribute to the Earth; it moves ever both about its own Axis, and in the Eclip­tick Circle, and from hence come the vicissi­tudes of Day and Night, Summer and Winter, to the several Inhabitants thereof: Thus the Good-man moves on his own Ax­is, and yet round the Ecliptick, aims at the good of the World as well as his own; and he that doth so, cannot be Unjust.

[Page 549] [...] tells us, that the first principle of Justice is, Ne cui quis noceat, nisi lacessitus in­jur [...], Not to hurt any Man, except we be be­fore provoked. But a Beneficent Temper will amplify and enlarge this Rule, or give us a clearer understanding of it, and add, That not in that ca [...]e neither, except that will tend to a greater Good either to him, or me, or the Publick. And therefore Seneca saith: Neino prudens punit quia peccatum est, sed [...] peccetur. No prudent Man inflicts punishment, because Evil is Committed; but that it may not be committed for the future.

I understand here by Justice also that E­quity, which is sometimes opposed to it in common Speech; but is really the same thing.

3. Where this Principle is entertain'd and observed, it must necessarily inspire that Man with Courage and great Valour.

There are two things which ordinarily make the Pusillanimous Valiant. First, when they are engaged in a good Cause. 2dly, when they are joyn'd with great Aids. Both these concur here.

1. This Man, that is ever on design of doing Good to the Universe, hath a good Cause, and he knows it. He is assured he is doing well, and that which will justifie it self to every Impartial Considerer. He himself cannot have the least scruple about what he doth; nor can any other Man justly, or with any colour of Reason, tax him, who is on such publick Service. He that can say he is doing Good to the Community, and [Page 550] that this is the business of this Life, he hath prevented all Calumny, and is as blamless as harmless. And when he considers how clear his own Designs are; how accounta­ble his Actions, this will make him encounter dangers and difficulties, and assault all op­position that would hinder him from effect­ing what he aims at. He thinks with him­self, that if it were his own private con­cerns only that ingag'd him, or some par­ticular Interest that he serv'd, then others might have some Plea to oppose; but when he intends the Good of Mankind, and in the good Offices he doth to particular Men, is swayed by a respect to the Publick, he knows none can have a better, a more al­lowable and commendable Employment, Besides this,

2. He hath good assurance of Assistance, and he shall be enabled to overcome the op­position he meets with. He hath God, and all the good Beings in the World, to take his Part; it's the design of infinite Good­ness to do Good to Mankind; it is the Em­ployment of Blessed Angels, to serve the great Interests of Man's Happiness. The Blessed Jesus, to whom all Power in Heaven and Earth is given, was, whilst he was here on Earth, and is, now in the State of his Exaltation, carrying on the grand design of Man's Happiness. Nay, there is that in every Man, that is not degenerated into a Devil, that will take part and joyn in with him, who is bent to be an universal Benefactor. For, who can set themselves [Page 551] without reluctance against him, who hath none other Design but to do Good to All? Nay rather, how is he the Object of every Man's Care? how safe is his Condition?

It is true, there are too many in the World, who are acted by a Spirit of En­vy and Malice, who are selfish and con­tracted, who regard not others, but them­selves only: But what can these do against God and Nature, and all those innumerable Ministers of his, that are ready to do the Pleasure of his Goodness? The Man of general Good-will, if his Eyes be opened, must say, that more are they that are with him, than those that are against him.

Besides, as I have said, this Principle of universal Beneficence gives such a Greatness of Mind to him that is acted by it, that he slights, and scorns, and makes nothing of all the little Difficulties and Dangers that he can conflict with. His Soul is so taken up with the greatness of his own Design, and is carried out with so much earnestness in pursuit after it, that all the Things that might daunt or discourage him, make no Impression of Fear on him at all.

4. This Principle, where it rules, must certainly restrain all Intemperance: For,

1. It will so much employ and busy a Man, that he cannot be vacant enough for those Extravagancies. No Man is intempe­rate, but he is first idle. Now he that hath entertain'd so universally an active Principle, as this of Good-will to All, he cannot spare Hours to throw away in intemperate Practi­ces, [Page 552] which he sees no way conduce to his End. Nay,

2. He will perceive them quite opposite and contrary to his End: For, both Obser­vation and Reason will tell him, that who­soever indulges himself in excess of bodily Pleasures, he indisposes, he disables himself from doing Good. He that hath gorged himself with Meat, that hath inflamed his Blood with Drinking, or hath wallow'd in any other bodily Pleasures, how careless is he of other Mens Concerns, indeed of his own, of any thing? They drink Wine in Bowls, and forget the Afflictions of Joseph. And how impotent and unable is he to do the good Offices which he may have some desire to do? He hath not the use of either Mind or Body, they are both disabled from discharging their Functions. Nor indeed is it possible he should; for, by Luxury and Softness, and Excesses of corporeal Gratifi­cations, the Soul is made careless and in­considerate, inordinate in its Desires, and impatient of the least Difficulty and Oppo­sition; and the Body is rendred weak and feeble through want of Exercise, and Dis­eases.

Thus I have shewn concerning the four, commonly called Cardinal Virtues, how they are befriended by this great Principle of doing Good to all. And every one will un­derstand that Dependance which most of the other Virtues have on it, and how much it contributes to their Being and Growth.

[Page 553] This Man of universal Good will, how full of Humanity and Courtesy is he even to Strangers, and those he knows not? What hearty Civility, and real Kindness doth he express to those that oppose his In­terests, nay, that intend him Mischief? How gladly doth he pardon Injuries, and receive a repenting Enemy into his Bosom? How willing, nay, forward is he to lend to the Borrower? to give to the Indigent? And what he gives is from a liberal Hand, and a bountiful Mind; no grudging, no sparing appears in his Communications. He is as willing to take care of the Conveniences, as to relieve the Necessities of others; hath not only so much Charity as to keep them just from starving, but so much as will en­gage him to endeavour to make them happy.

And then for the lesser Offices, that are the Graces of Conversation, and make it pleasant, they derive from the same Origi­nal: For he, and he alone, that is set on doing Good to All, will be affable, and of easy Address by all.

He will not fail in giving all Expressions of Civility that are proper and natural; for the artificial and excessive, the Effects of Vanity and Hypocrisy, he uses them not. He hath the Civility of a Courtier, and the Heartiness of a Friend. In short, his Coun­tenance, and Behavior, and Words to all, are such as you may read in them real Good-will.

[Page 554] I add only two more: This Man is hum­ble and meek.

The true Cause, as well as the Effect and Consequence of most Mens Pride, is, that they consider few or none besides them­selves. The proud Man therefore loves him­self too much, because he loves not other Men at all: Whereas the Man who lives under the Power of this Principle, he values other Mens Merits as well as his own, and desires they may have the Praise due to them, and doth not think himself dispara­ged, when another is commended; or if by Accident that come to pass, he is not con­cern'd, because it's for the Good of the Man that is worthy, and of Mankind; and he can be content to sacrifice his own Credit to the Welfare of other Men, and the Publick.

In short, where a Man loves others, he desires that for them, which he doth for himself; and consequently, that they may have the Honour done them which they de­serve, as he would not be debarr'd of the Praise he merits.

And for Meekness: This Love covers a Multitude of Faults, and so maketh those not to be which are; so far is it from multiply­ing and magnifying them, from increasing their Numbers and Aggravations. It doth not make Faults where they are not; or where they are, doth not make them worse; doth not call a little Wart, a Wen: but rather where they can be extenuated, lessens them; and considers which are the [Page 555] Miscarriages of surprized Infirmity, and unwilling Mistake, and distinguishes between them and others.

Nor is he forward to take Vengeance, or eager to punish, but is a Man of Long-suf­fering and Forbearance, and will never punish but when it is the likeliest and almost only way to Amendment.

I have shewn how much the Principle of universal Beneficence conduces to Knowledg, Religion and Vertue. I now proceed to shew, how very available it is to our acqui­ring and keeping the rest of those good Things that make up the Happiness of Man.

And none that considers how essential do­ing Good is to the Religion of Christ, and how necessary to the Happiness of Man, will wonder that I In [...]ist so long on this Argu­ment; for, tho I had the Tongue of Men and Angels, I could not sufficiently declare the Excellencies of this Divine Temper.

Fourthly; The next of those good Things I mention'd, which are in the Soul, are Quiet and Tranquillity, Joy and Pleasure, which I therefore join together in my Dis­course, because they are not often parted in Nature, and their Opposits go under the same Name of Trouble; and because where they are as they should be, they qualify one a­nother: For, that is a good and desirable Quiet, which is in order [...]o, and attended with Joy; and that is an allowable Joy, [Page 556] which doth [...] the So [...]l, and [...] the Mind of Pea [...]e. Whereas i [...] th [...]se [...] destroy each other, they are not as they should be; nay, if they do not serve and befriend each other, they are bla [...]abl [...] For the Soul may be too much becalm'd, that it cannot move; its [...] may be fr [...] ­zen up by a Stoical Apathy, which will not only rid it of the evil and painful, but de­ [...]rive it also of the good and pleasant Passi­on [...]; that which doth [...] is very opposite to its Welfare.

Again, The Mind of Man may be trans­ported with Joy, beyond the Bounds which Nature and Convenience have set, and so as to indispose it for doing that Good to it self or others it might do. But when those two concur and consist together, that is an ex­cellent State indeed; [...] then a gentle Wind fills the Sails, and doth not raise the Waves, the Soul is then active and mo­derate.

And this State of Joy and Peace is the best State of which Souls are capable; 'tis the Crown of all our Works, the natural Re­ward of our Labours; and if our Actions be vertuous, 'tis a sure Reward: It is the End and Consummation of all, it is the Fruit and Flower that grows on them all.

And now I shall endeavour to shew how much the Principle of universal Goodness, where it's practis'd, and become a Temper, contributes to the Quiet and Pleasure of Souls.

[Page 557] Some of the greatest Causes of our Dis­quiet are Ma [...]ce and Envy, bitter Anger, and boundless Desires, and Conscience of Evil.

The malic [...]ous spiteful Man is upon the Wrack, as often as he cannot bring about his mischievous Designs. He g [...]ashes his Teeth, when he sees God and Nature so to shelter and secure the Man against whom he hath set himself, that no Storms he can raise shall light on him.

The Envious is himself in torment, if o­ther Men be not: As often as the Candle of God, the Su [...], shines on, enlightens, and warms his Neighbour, it parches and burns him; and tho it be pleasant to other Eyes to behold this Light, it makes his to smart, and puts them out.

The Angry Person is never quiet, is like the troubled Sea, ever casting up Mire and Dirt. Every Wind causes the Waves to rise, every Word casts him into Disorders, nay, Silence it self will cause Commotions in him; so that Contraries have the same effect on this Subject, and his vitiated Palate is dis­g [...]sted both with [...]owre and sweet. This is one of the Race of the churlish▪ Fool Nabal, of whom we read that he was such a Son of Belial, that he could not be spoke to.

And if he be desirous of Revenge, how fearful is he to take it? And yet how impa­tient till it be had? And how restless when he hath it, for fear of a Re [...]aliation?

And the Man of immoderate unreaso­nable Desires, is tormented before they are [Page 558] accomplished; and when they are, is un­satisfied and disappointed. The Sensualist his Expectations are great, his Enjoyments next to nothing, and both full of Trouble; the first of a Delay, the second of a De­feat.

The Ambitious Man is vex'd to the Soul, that others do not make that account of him that he doth of himself; that they do not esteem him as much as he would have them, much more perhaps than he doth deserve, and many times, than he knows he de­serves. Tho some, tho many honour him, if any one cast a slight on him, he cannot bear it. This great little Man, that is so big in Conceit, and so small in Truth; so little in other Mens Opinions, and so great in his own, can never be at rest, because there can be no agreement betwixt his Thoughts and Things, betwixt his and other Men. He doth not think of himself as he is, nor will others think as he doth: He can never have his Wishes, and his Desires are impossible, and can never be accom­plished.

And the same or greater is the Trouble of the Covetous; that poor rich Man is in per­petual Disquiet. He is infinitely sollicitous to get, and as anxious to keep. He is anxi­ous to have, and fearful to lose; and being rack'd betwixt Desire and Fear, he enjoys nothing. He seeks for Riches, when he hath them; and seeks endlesly, because tho he finds what he sought, he knows it not; nor doth he think himself rich, tho [Page 559] he be. And 'tis all one as to Enjoyment, whether a Man have a small Estate, or a poor Mind; whether he be poor, or conceit he is so: therefore is it, that he hath, and hath not; that he wants what he hath.

Thus is he distracted betwixt getting and keeping. And certainly infinite are the Cares and Anxieties that disquiet these Two­penny Souls. 1 Tim. 6. 10. For the Love of Money is the Root of all Evil, which while some have coveted after, they have erred from the Faith, and pierced themselves through with ma­ny Sorrows; [...], transfixerunt. And are not these three the great Incendiaries of the World, and the Troublers of our Peace, both within and without?

But lastly; The Remorse and Anguish that arises from Conscience of Sin, when they have at any time been transported by the Rage of Anger, or Madness, or Envy, or by unsatiable Desires of Esteem, or Wealth, or Pleasure, so as to imbrue their hands in the Blood of some harmless Abel or Ʋriah, or take away honest Naboth's Vineyard: When they have maliciously belied a blameless Joseph, or some way or other have irreparably and undeservedly in­jured their innocent Neighbour; then is it that they feel the sharp Stings of an unquiet Conscience; then are they frighted with Ghosts and Specters, and lash'd with Furies, and gash'd with the deep Wounds of self­accusing Thoughts.

And these are certainly the most inward and piercing, the most insupportable of all [Page 560] the Sorrows of which the Mind of Man is capable.

Now let us see what an Antidote univer­sal Good-will is, to preserve us from these that are the worst of Diseases. Charity, saith the Apostle, envies not; it is not trou­bled that Men are so well, but desirous they should be better and happier than they are. And the Reason of this follows; for us said, She seeks not her own; that is, not on­ly, nor chiefly, nor in opposition to the Concerns of all others. The charitable Man will take care to be innocent; none shall ever be wrong'd by him, nor shall any suffer, or be worse by what he doth, where that is not necessary to publick Good.

Nor, secondly, doth he in the first place intend himself; nor doth his own single In­terest, in his Esteem, outweigh the Con­cerns of many, but he always gives the Ver­dict for the Community, against a private, tho it be his own Interest.

Nor, thirdly, doth he much less only and wholly design himself; he knows not how to confine his Thoughts and Desires to so narrow a Compass, but his Goodness hath enlarged his Soul, and stretch'd it forth as far as there is any Being. And where Love hath taken possession of any Man, it constrains him to wish well, and do Good to All; so that where this Plant of God's planting grows, those Roots of Bitter­ness, Envy and Malice, are pluck'd up, and cast out.

[Page 561] Where this Divine Temper of Benignity and Beneficence is, Envy and Malice can have no place. Where a Man is so outed of himself, and all particular and private Af­fections and Respects are brought into due Order, and a fit Compliance with the more publick and universal; there is no Founda­tion for envious Discontents, or malicious Purposes.

When this Spirit and Power of the blessed Jesus, the Son of God, appears, those Fu­ries and Fiends, those evil Spirits vanish, and flie away, as the Shadows of the Night do before the Brightness of the Sun.

Anger, tho it may sometimes by surprize enter into the loving Soul, yet it cannot stay there. This mighty Power of God, the Spirit of Benignity, commands these Winds and Storms, and bids them obey, and they are quickly calm and still, and the Face of the Soul is presently smooth and clear again. This Cordial soon allay [...] the Feverish Heats of that Passion, and quenches the Violence of a Fire, that was kindled in Hell, and would consume the World.

We read of some Evil-Spirits, that would cast those into the Fire that were possess'd of them: Such is Anger also; it casts into the Fire, and makes them foam, and tears them in whom it is. But this Power of God, this great Love, casts it out also. When David, the Love that's after God's own Heart, plays on his Harp before Saul, the Evil-Spirit will go from him. Thus Goodness easeth the Soul of that Vexation which arises from An­

[Page 562] Besides; It suffers no plotting of Re­venge, nor Contrivances of retaliating Evil for Evil; and so prevents some of the great­est and most violent Disturbances, which we are subject to.

And how accurately well doth it bound and moderate those Desires, which, when they are irregular, are the Causes of so great Disquiet? For, our Love to others, will make us desire their Honour, as well as our own. And where we love all, and have an Affection for the Publick, we shall desire no more than we deserve; we shall be un­willing that other Men should be so far im­posed on, as to think us better than indeed we are. We cannot be so unjust, as to ex­pect Reward without Merit, and Praise where it is not due.

Charity is not puffed up, 1 Cor. 13. 4. and therefore frees a Man's Mind from all the Tortures that ambitious Spirits lie under. This makes a Man not displeas'd that other Men are prais'd, and himself not; nay, tho they have more, and he less than de­served, yet he is very well satisfied, because his own, and the Approbation of a few com­petent Judges, is sufficient to support him: whereas Men of less Worth, have need of greater Applause to bear up their Minds, and to bring them into Request, and enable them to do Good.

And how perfectly doth this Principle subdue and regulate all the Appetites of corporeal Pleasure? He that is acted by universal Love, cannot go to a forbidden [Page 563] Bed; for he will not draw one whom he loves into Sin; he will not deprive them of the lasting Pleasures of Innocence and Cha­stity. He will not violate the Orders of all the Civilized World, which have been from the beginning of Time, which for the sake of the Publick, for Posterity, as well as the present Generation, ought to be inviolably observed. He will not eat nor drink more than is good for him, as for other Reasons, so lest others should want that which is good for them.

Again; This universal Love, by enga­ging us to do all the Good we can, takes a­way all inordinate Love of Money. We shall not now desire more than we can and will use for the advantage of others, as well as our selves. And when it is thus with us, we shall not grasp at all we could get, and we shall use what we do get. And where we are thus minded, we have freed our selves from that infinite Carking and An­xiety, which an inordinate Desire of Riches causes.

Lastly; This will in many cases prevent the bitterest Remorse for Sins, by preventing the Sins themselves, as I have shewed. For, the good Man will not be unjust or unfaith­ful, he cannot oppress or cozen, falsly or needlessly accuse, will not violate the Cha­stity, prejudice the Health, much less take away the Life of any: and thus secures himself from those Terrors of Conscience, which follow such Wickednesses.

[Page 564] And where we are surprized, and do un­willingly mis-behave our selves towards God; if we be indeed charitable and loving towards Men, we can then pray that God would, and hope that he will forgive us as we do them.

Thus I have shewn how this universal Beneficence frees us from Trouble and Un­quietness. And now I will briefly shew how it brings us Pleasure as well as Quiet.

By Pleasure I here understand that Joy which is caus'd in the Soul, by an Appre­hension or Sense of Good. Now, where this Principle is become natural to us, and we act from it, and according to it, it must necessarily be a Spring of Delight to us. How pleasant and joyful must the Mind of that Man be, which is govern'd by an uni­versal Love? As much Good as there is in the World, so much cause of Pleasure is there to them. For,

1. He is set at Liberty from contracted Selfishness; every Man is now to him, as he is to himself, and other Mens Concerns are as his own: so that he now rejoyces in their Welfare, and is heartily glad at the Good which befals them. So much is his Joy greater now, than it was when he liv'd to himself; for then he was pleas'd with his own private Advantages, but per­haps repin'd, or at least was unconcern'd at other Mens; whereas now he is delighted to see it go well with any Man in the World.

[Page 565] Thus he honestly and innocently enjoys the Good of others, without depriving them of any; gathers of the Honey-dew, without robbing the Flower of its own Sweetness. As much Good then as there is, and as he can see in the World (and there is very much, for the Mercy of God is over all his Works; and he that will consider things, may discover it) so much cause of Gladness hath this good Man. And then,

2. The infinite Love and Goodness of God, is an inexhaustible Fountain of Joy to the good Man: For, tho he sees many things much amiss, and a great deal of Evil in the World; tho he sees poor Man at a great distance from his Happiness, and the whole World lying in Wickedness: yet he also sees infinite Goodness at work, and that it has done very much in order to Man's Hap­piness; and doubts not but in some ways which he is ignorant of, all the ends of Di­vine Goodness will be accomplish'd at last.

I have shewed before, that this Goodness of Temper helps us to an assured Knowledg of the Goodness of God. We may also refer the two fore-going Particulars to the Object of Benevolence. If there be so great Pleasure in loving one or two, or a few, how great is that which arises from an universal Good-will, a Love to all Men?

Thirdly; The good Man hath Pleasure as concerning himself, from his Beneficence to others: and it is such a Pleasure as hath many Advantages above most others. For,

• [Page 566]1. As to its degree, it is both intense and exquisite.
• 2. As to its kinds; it is both of Memo­ry, Sense and Hope, as it refers to Good past, present, and to come.
• 3. Its Original is from Man himself, in concurrence with God and Nature; and therefore it is both certain and near.
• 4. As to its Duration, it is both conti­nued and lasting.
• 5. As to its Quality and Effects, it is ab­solutely Good.
• 6. In respect of its Objects, it is largely extended and manifold.

1. The Pleasure that arises from a Sense of our Beneficence, is without any allay or mixture of Pain, and that which is so, is pure and in the highest degree.

This cannot be said of most other Plea­sures, the Price of them is much abated, by the Pains that accompany them. The more corporeal and gross they are, the more they have of this Dress. This is a Com­mendation that almost only belongs to the Pleasure that arises from vertuous Practices; and yet not any, not all of the other Vertues, can afford so great a Delight as this, which is both a Complex of most of them, and the End and Consummation of all. The rest are but mediate and subordinate Vertues, this is ultimate and final.

When a Man is in the exercise of uni­versal Love, of Charity and Good-will, he [Page 567] is as good, and as great and happy as he can be, then is all finished.

The greatest Pleasure is in Love: Now when Love is universal, and in exercise, Pleasure keeps proportion with it, and is as great as it can be; for it is as large as its Object, and therefore the Pleasure that arises from it must needs be very great.

The best Faculty is now exercised about its proper Object; and 'tis generally said, that all Pleasure consists in the Congruity of the Object and Faculty.

2. Distinguish this Pleasure according to the three Differences of Time which its Cause hath, and we shall find it in all these to be extraordinary.

(1.) For the past. Memory, tho it be but a languishing Sense, and the Ideas are not near so lively as when they were first imprest; yet the Remembrance of having done good Offices, gives a very sensible and lively Pleasure; and it is a great Content to the Soul, when it calls to mind any Acts of Beneficence, and that it did such Actions for which others were the better.

To remember that I have relieved a Man in his Necessities, or added to his Conveni­encies, eas'd his Pain, or cured his Disease, vindicated his Reputation, preserved his Life, instructed his Ignorance, removed his Mistakes, satisfied his Doubts, confirmed his Resolutions, moderated his Affections; the Remembrance of this, that I have been instrumental in such good Offices, will be very pleasant.

[Page 568] Indeed a Man is more pleased with a Re­membrance of the Good he hath done to others, than of that which he hath done himself.

And I am well assured, that when we come to die, it will be a very great satis­faction, if we can think that none can ac­cuse us for doing them Injury, and if others will testify that we have been kind and good to them.

(2.) As to the Present. A Man that is in the Exercise of Goodness, hath the pleasant Sensation of the Health and good Plight of his Soul. He feels himself, his Mind as well as Body, in an excellent State. Some think, that Sense of Health is the greatest Pleasure of Man; and this is the Pleasure of a double Health.

(3.) Future. He that feels he hath at­tained to so much, cannot but hope that what is yet behind shall be added; and that he shall continue in those ways to the end, which are so infinitely pleasant to him; that he shall ascend to that Heaven, which is come down to him, and is in him; that is, that he shall continue the Exercise of that Love in Eternity, which he hath begun in Time. And this he hopes for, because it is very natural, and because this Sense of the Excellency of his own Goodness and Benig­nity, assures him that God is good, and will do good to them that are so.

3. When Man complies with the grand Design of Heaven, i. e. to promote the Happiness of Mankind, and co-operates [Page 569] with natural Causes, which have a ma­nifest subserviency to the Good of the Generality, he is then doing Acts of Kindness and Benignity; and when he doth these, he not only refreshes other Men, but lets in Streams of Pleasure to his own Soul.

And these Pleasures which derive from such a Spring, must be,

(1.) Sure; for they depend on very cer­tain Causes, and such as act naturally, and almost necessarily. All the Uncertainty a­rises from his own Mutability; and yet he is under an Engagement, that is as powerful to determine him as the Nature of Man is ca­pable of; that is, he perceives a great and sensible Pleasure in the Exercise of Good­ness, and either this will determine him to such Acts, or nothing can. Whilst Man perseveres in doing Good, his Pleasure must remain; and he will persevere, whilst he considers God and the World, i. e. whilst he uses his Reason.

(2.) Near. They are in and from him­self, and do not so much depend on Things without us, but on the Use of our selves Principally. They are always with us; if we do but reflect on our own Acts, (which we cannot chuse but do) we shall not fail of Pleasure.

4. By reason of its Duration. It is, 1. Continued; 2. Lasting.

(1.) A Pleasure that arises from such cer­tain Causes, and that are so near to us, must needs be continual, and without inter­ruption. [Page 570] That which is near and within a Man, must certainly be more taken notice of, than things at a distance; such are his own Actions, and the Principles of them; he cannot chuse but he must observe them. And as often as he is conscious of this be­neficent Temper, and Acts of Goodness and Kindness, he feels an overflowing Joy in his Mind. And if that be his Nature to incline him alway to do Good, he must alway be sensible of it, that is, his Pleasure must be as interrupted as any thing can be in the Mind of Man.

(2.) It is also lasting. As long as the Sun is, the Rays will flow from it; and as long as the Soul continues benign and good, and acts from this Principle, so long will it continue in this pleasant Sense; for, this is an inseparable Emanation or Property of a benign Soul.

Other Pleasures that depend on contin­gent, mutable, external Things, must be transient and fleeting, and as full of Vicissi­tude, as the Causes on which they depend: but these, which flow from that which is in­corporeal and incorruptible, will themselves last for ever. As long as the Fountain springs, these Streams will not fail: and that will not be dried up, for it is fed by the secret Aids sent from the inexhaustible Oce­an of Goodness in God. And will certainly be one of the great Pleasures of the other State; for the Soul must lose it self, must cease to be what now it is, before this Plea­sure can cease. It is one of the greatest and [Page 571] fairest of those Rivers of Pleasure which encompass Paradise, whose Waters fail not. How unconceivable is the Delight of Souls, when they are bathing themselves in these Streams? when they are carried on with the greatest Gales of Good-will to all their Fellow-Creatures? How will they be ravish'd with their own Countenance, when they behold in it this excellent Grace with which Love hath beautified it? How must they be delighted to feel themselves in so good a State, in so healthful a Plight?

5. This Pleasure is absolutely good. There are some Pleasures that are hurtful. The Soul may too much be taken with low and sensual Delights, so as to neglect those that are higher and better. There are Pleasures of Sin, that are Baits to catch unwary Souls, and will ensnare them in those Practices which will make them miserable.

But behold, the Pleasures which arise from Beneficence are absolutely good, have no mixture of evil, are perfectly innocent, and greatly useful, do no harm, and much good; for they engage us to repeat those good Works, which bring us in so great an Income of Bliss. Thus they continue them­selves, and that is the greatest thing I can say of them; for this is that which hath not the Goodness of Means only, but of the End also.

Thus I have shewn how certain a Cause of greatest and most exquisite Pleasure, do­ing Good must needs be; so as I might [Page 572] hope to engage the greatest Epicureans to take this Course to be happy.

And now after all this, I dare encounter the Sensualist, who seeks for Delight from brutish Gratifications; or the malici­ous angry Man, who expects to have it from Revenge; or the selfish and contracted Man, who pursues it in ways of Self-love, and all the Pleasure he hath is in doing Good to himself. To all these I can shew greater and better, purer and more lasting Pleasures, in the Exercise of an universal Love. Here's Pleasure that will be constant­ly fresh and new, no satiety, no clogging.

The Sensualist hath the pleasure of a Brute in his Enjoyments; the malicious Man hath the pleasure of Divels; the selfish, of the Sons of Earth: but the Man of Benig­nity and unbounded Love, hath the delight of those that are Heaven-born, the Joys of Angels, and partakes of the greatest Plea­sure of God himself, for that undoubted­ly is to do good.

I have now shewn how much the temper and practice of universal Goodness tends to make us Knowing, Religious, Vertuous, Quiet and Joyful; which are the greatest and most desirable Perfections of the Soul of Man. But perhaps some may set a great­er value on things less excellent, and will be more sensible of what concerns their Body, than their Mind, and of that which is without, than that which is within them. Now therefore that I may engage such Men also, if it be possible, to a Life of Benefi­cence, [Page 573] and that I may fully discover the manifold Vertues of a benign Nature and Life; I will consider those also that are of less Importance, which relate to our Body, and Good-name, and Estate, but yet ought to have some place in our account. And lastly, how Instrumental this must be to be­gin, and continue, and confirm Friendships, which in all these, and the other respects before-mentioned, are hugely serviceable to us.

1. Universal Beneficence conduces to long Life. Psal. 34. 12. David asks this Question; What Man is he! that desires Life, and loves Days that he may see Good? Not that he thought there were any that did not; but therefore he proposes this in form of Questi­on, the better to excite their attention, and to make us all regard what he would say: which is to direct us what Course to take, that we may attain our desire, and that is, 1. Keep thy Tongue from Evil, and thy Lips from speaking Guile. 2. Depart from Evil, and do Good; seek Peace, and pursue it.

This is the Direction the Scripture gives to preserve Life, and we find this very pas­sage cited in 1 Pet. 3. 10. And that we may be assured, that by doing Good is meant Beneficence, see how it is brought in there as an Argument against rendring Evil for E­vil, at the 9th Verse, Not rendring Evil for Evil, nor Railing for Railing, but contrariwise Blessing, &c. and then follows at the tenth Verse. For he that will love Life, and see good Days, &c.

[Page 574] Reason and Experience will say the same. There are, we all know, two sorts of Ene­mies to Mans Life, one is within, the other without him. Those within are the Disea­ses, which as they arise from other causes, so very often (I know not whether I should say for the most part) arise from disorder­ly Passions.

I know not any better general Prescrip­tion for the preventing or curing those Dis­eases, that arise from ill temper of the Blood and other Humours, than to keep the Mind in a benign disposition and willingness to do good Offices: For there is a great Sym­pathy betwixt Soul and Body; and experi­ence and observation, shews us, that when the Soul is thus affected, it gives and con­tinues alacrity and briskness to those moti­ons, in which both Life and Health con­sist.

And for those that arise from Passions, which are contrary to this universal good Affection, or proceed from want of it: such as Anger, Malice, Envy, great Sor­row, and excess of Self-love, or a too par­ticular and contracted Affection; what ill effects these have on our Bodies, and what Distempers they cause, I leave it to Obser­vation and Sense to testifie.

But we are sure that those sudden chang­es of Colour, trembling of the Flesh, pal­pitation of the Heart, stopping of the Breath, Sighing, Inflaming our Heaviness, distorting of the Face and Eyes, which are so often consequent on those, are very ill [Page 575] Symptoms. And the best way to prevent them, and all the dangers they threaten us with, is to preserve in our Minds an Incli­nation to do good universally. For this will extirpate Malice, and destroy Envy; it will moderate Anger, and not suffer us to be Peevish; it will set us at liberty from a too particular Affection, and ease our Griefs, and thus prevent very many of those Diseases, which we lie under for want of due regulating our Passions.

Nor will this seem strange, if we consi­der that Physicians, when they advise a Me­thod for preserving Health, caution us a­bout our Passions, that they be kept in or­der. I have before shewn, that to be uni­versally Benevolent, is the best, and perhaps only way to govern them: and if so, 'tis evident that it must have a great Influence on Life, and that which is the Life of Life, without which Death would be more eligi­ble, Health.

The causes of Man's Death that are with­out him, are Men, or other things, such as infectious Vapours in the Air, Famines, the ill Qualities of his Food, or other such like.

As for Men, Tully tells us, it was the Opi­nion of one Dicaearchus, that many more were slain by Men, than died by Diseases, or any other way. The truth of my Discourse depends not on the certainty of his Con­jecture: all that I shall infer is, that those great numbers that die by the hands of Men, and before their time come, by this [Page 576] means might have had their Lives lengthen­ed. For, if the Law of Universal Love were observed by all, then Quarrels and Contentions, War and Fighting, Stabbing and Poyson would have no place.

But there is no better Preservative against infectious Diseases, than the Vertue and good Disposition of the Mind, of which the Sum is Benignity. Therefore Histories tell us, that in that lamentable Plague at Athens, which was so contagious and mor­tal, yet Socrates escaped, and this was ascri­bed to his Vertue and excellent Disposition in general, particularly to his Temperance, which I have shewn how it, as well as all other Vertues, derives from Universal Love.

One observation will very much assure us of the Truth of what I have said, where­in I will appeal to the experience of every one; it is this, That an unwillingness to be doing Good; is for the most part, if not always, accompanied with indisposition of Body; and that when we enjoy the best Health, we commonly: feel our selves in the greatest disposition to Beneficence. For the Soul and Body, as in other matters, so here, mutually operate on each other.

Whence I infer, That as Benignity and Goodness in the Mind, contribute to the Health of the Body; so the good plight of the Body, inclines the Soul to Good-will.

And for the other Perfections of the Bo­dy, this temper is not unserviceable to them: for, where it is, it gives a Pleasant­ness to the Countenance, which no Power [Page 577] of Art can equal. There is a constant cheerful Air in the Face of that Man, in whose Heart is the Law of Kindness, which far exceeds the Beauty of borrowed Colours, or forc'd and counterfeit Smiles.

And for Strength, this Disposition both gives and continues it. For, tho' some o­ther Passions make Men more violent, and impetuous in their assaults; yet not so con­stant and durable as this affection. And if this Man should not always so well assault an Enemy, yet he will better defend him­self or Friend, than the Boisterous, Angry or Malicious Man.

And lastly, which is the very use of it, and (that for which it was designed) the Body is never so serviceable to the Mind, as when the Soul is acted by Love and Good-will, for then it is moderately active: So that the Soul needs neither restrain nor put it forward; whereas in other case, the Body is either dull and sluggish, or else transported with so great a Violence, that the Soul cannot regulate its Motions.

2. As to our good Name, this can be no way so advanced as by universal Benefi­cence. Nothing so honourable to a Man, as to be a Benefactor. This alone will give him a good, and great, and lasting Reputa­tion, when nothing without it can make him truly Honourable. This is that Oint­ment which embalms a Name to Posterity, and makes the Memory of the Good-man fresh and sweet, many thousands of Years after Worms have devoured his Body, and [Page 578] a Prodigal foolish Son spent his Estate.

This Universal Benefactor is every where extoll'd and prais'd. When the Ear hears him, it blesses him; and when the Eye sees him, it gives witness to him; the young Men hide themselves when they see him, and the Aged rise up to do him Reverence, as Job speaks Ch. 29. Vers. 8. And why all this? Because, says he, I de­livered the Poor that cryed, the Fatherless, and him that had no helper: therefore the Blessing of him that was ready to perish came upon me.

Was not this it which deified so many a­mongst the Heathens, and procured them a Divine Worship after they left this Earth, that by their useful Inventions and brave Deeds they had been Benefactors to Man­kind? Was it not on this account that Bacchus and Ceres, Minerva and Hercules, and divers others amongst them, were e­steemed Gods? which Practice of theirs, how vain soever, yet affords us this Obser­vation, that to be useful to Men, to be a Benefactor to the World is in the Esteem of Mankind a most Divine and God-like quality, and therefore most highly Honour­able.

For the further eviction of this: Suppose a Man endowed with the Gifts of Nature, and blest with the Goods of Fortune, and strict in all Religious Observances, nay, and punctual in all matters of Justice: yet if he be not beneficent and a good Man, one that is benign and loving to others, and [Page 579] doth the friendly Offices within his Power, he falls short of that Praise, which this one single quality will extort from all that see it.

He that hath a great Estate, but not an Heart to use it; hath abundance of Wealth, and perhaps himself, but none else is the better for it. He will neither give to those that want, nor lend to those that would borrow; is not kind to Neighbours, nor hospitable to Strangers; racks his Te­nants, is unequal to his Servants, and unna­tural to his Children; he is so far from be­ing loved and honoured that he is hated and scorn'd, and the Object of every ones Indignation.

Common observation tells us, that 'tis not having much, but the using what we have, whether much or little, well, which makes us Honourable.

Search the Records of Antiquity, and see if great Possessions alone ever made their Owners valued whilst they liv'd, or lamen­ted when they died, or honoured by Po­sterity.

The same is true of Power, and Interest, and great Places, which are instrumental to our Honour no other way, than as they give us opportunities of doing good Offi­ces. For if we through selfishness, or fear and littleness of Mind, or Idleness, neglect them, and do not do the Good we might, we become infamous, and stand like a Hol­low-Tree in an Orchard, that neither yields Fruit nor Shadow, nor is of any use, but [Page 580] only cumbers the Ground, and only takes up the room where another and better might grow.

The Potent Man that doth ill to all, yet in some respect hath more of Honour than he that doth good to none: for he, tho he be not lov'd, is fear'd, which argues he's considered; but this Man is slighted and contemned: The other hath something of Courage in daring to do ill, but this is a pusillanimous Sneak. And 'tis supposed that he who is afraid to do Good, would do Ill, if he durst: and that it is the same Cowardise which keeps him from doing ill Offices, that keeps him from doing Good: so that it is not his want of an ill Mind, but of a stout Heart, that makes him he is not mischievous to all, who is beneficial to none, when he wants not Opportunity.

So far is Power and Interest from ma­king a Man Honorable, that if it be not in Conjunction with Benevolence; if it ei­ther serves the designs of Malice, or be not instrumental to Good-will, it will be his Reproach and Infamy.

Farther; Suppose a Man rich with Na­tures Gifts; let him have a quick and clear Apprehension, a faithful Memory, a pier­cing Judgment, a subtil Reason, a fine Fancy, a nimble Wit, penetrating Sagacity; suppose him also to have attain'd great Learning, that he is a Critick in the Tongues, and very skilful and knowing in all the Arts and Sciences. Wee'l suppose him also by the experience he hath had, and [Page 581] observations he hath made, to have a deep insight into the management of Affairs, so that he is qualified to give Counsel to a Prince. Let him also be as well able to speak as he is to think, and have a free and full Ex­pression, and an easy Eloquence.

Suppose a Man thus accomplished by God and Nature, and his own Industry; yet if all these Perfections be acted by Malice and ill Nature, they make their Owner mischie­vous; if not animated by Love and Benig­nity, useless. And whosoever is either not useful, or pernicious and hurtful, cannot be Honourable.

We hate or fear the Mischievous, and we scorn the useless Man, but honour nei­ther. The Man of designs and contrivance, and subtil devices, if he be malicious, we fear and flee from him.

The Sons of Knowledg, if they keep it all to themselves, and will not communi­cate, we account them useless and insignifi­cant. If they vaunt it out of Ostentation, and upbraid those that have not had the opportunity to study which themselves have, we justly censure them for proud Pedants. These endowments or acquirements will not of themselves entitle a Man to Honour. It is a benign Disposition, which will use them well and to good purposes, that makes them commendable, and the Objects of our Praise.

Proceed we farther to a Devotional Tem­per, that ingageth us to be strict in Religi­ous Performances. And that hugely be­comes [Page 582] Man, to be hearty, and solemn, and constant in the Worship of God. Yet even this will not procure us Honour, if not ac­companied with Beneficence, and attend­ed by good Works. For, tho' a Man se­quester hours and days for Praying and Fasting; tho' he spend much time in Read­ing and Contemplation; tho' he be con­stant at Church, and much in his Closet; tho' he miss not Prayers twice a day, nor Fasting twice a week; tho he fast as often, and pray as long as the devout Pharisees, yet if, like them, he devour Widows Houses, and cat the Bread of Orphans; tho' he tithe Mint and Cummin, yet if he pass over Truth, and Judgment, and Mercy; if he that is thus devout towards God, be unjust, or but unkind and uncharitable to Men, we look on him as an Impostor and a Cheat, we conclude his Devotions to be animal and for­mal, and his Religion false, the Religion of the Pharisees, but not that which he taught, who as he went up into the Mountain to pray, so he went about doing Good.

We read of Moses, when he came down from the Presence of God, his Face shone, And we all expect, that Humility and Mo­desty, that Benignity and Goodness should appear in the looks and carriages of those that have been in Converse with God: That they who have beheld the Glory of God, and confess'd their own Vileness, who have praised and sought his Goodness and Mercy, should themselves be meek and lowly, compassionate and forbearing to their Fellow-Creatures.

[Page 583] If they be otherwise, if merciless and cruel, if peevish and froward, if clamo­rous and unquiet, if revengeful and malici­ous, if inhumane and uncivil; we then think that they do not in good earnest praise that in God, which themselves do not imitate; nor that they think them­selves to need Mercy, who will not shew it to others. For, it is the Sence of all Men, that he who is truly Religious, who wor­ships God as he ought, will also do good to Men. Therefore let all shew the Truth of their Devotion, by the benignity of their Temper, and the goodness of their Lives.

Thus we see Religion will not avail to Honour, if separate from Benesicence and doing Good.

Nay, even Justice it self (tho' nothing can be commendable without it, tho' it lay the Foundation of Praise) yet if not in con­junction with Benignity, it is not sufficient to entitle a Man to the name of Just. He doth Good as far as the Law requires, but no further; And so we know not whether his Good Works proceed from Nature and Temper, or from external Motives; whe­ther from Love and a benign disposition, or from Fear, and because he dares not disobey publick Sanction. For many Mens Justice is to be resolved into their Fear, and neither their Wisdom, nor their Choice.

Besides; if Justice be not directed and regulated by Goodness, there is no place for Equity; and that is Justice in name on­ly, but not in reality, which is parted from Equity.

[Page 584] In sum, It is Benignity and Godness that keeps Justice from degenerating into Sowr­ness and Severity, into an inflexible Obsti­nacy, a rigid adherence to Letters and A­pexes, to Punctilio's, and Forms and Rules, indeed from becoming the highest In­justice.

Thus that Justice which is so essential to all honourable Actions, is beholden to Benignity, both for its being, and for its name.

And now I have shewed, that those qua­lities, which when they are instrumental to Benisicence, so much commend a Man, when they are either not used, or to ill purposes, they are either matter of Reproach, or add nothing to his Honour.

I will conclude this Particular with this short Appeal. Suppose, on the other side, a good-natur'd beneficent Man, stript of most of those natural and acquired Perfections and Endowments; he hath little, but uses and doth good with that he hath; his Under­standing is not encreased by Learning, nor hath he had much opportunity to improve it by general Observations; but the Know­ledge he hath, he impart, and will not fail, where he can, to counsel those that want it; he can give little Alms, but he throws in his Mites, all he can spare, and such as he hath, his Pains, he will freely be­stow.

His Devotions are not pompous, nor so­lemn, nor long; he cannot set apart hours for Prayer; but all his time is spent in [Page 585] doing the Good that is within his Sphere. Tho' his Goodness reach not to God in Heaven; yet it doth to his Creatures.

He is poor in Estate, but rich in good works; is in low place, and hath small Pow­er, but great Good-will: is ignorant in ma­ny, and mistakes in divers matters, but is malicious to none; for tho his Knowledg is bounded, his Charity is unconfined.

His Addresses to God are not taken no­tice of, but his Visits to his poor Neigh­bours cannot be hid.

In short; he that hurts none, and does Good to all; and if he do not do Good, it is for want of Power and Skill, not of Incli­nation; this Man is lov'd and valued, ho­noured whilst he lives, and after death is remembred and praised. Whereas the proud and useless Pedant, the Rich, but Covetous Miser, the Man of great place, that used his Power to do Evil, or did not use it in doing good Offices, their names shall be forgot, or remembred with scorn and infamy.

Here then is the only way to Honour, to be Beneficent. Would we be esteem'd whilst we live, and paised when we dye? let us do Good. Let our own Works praise us, and then Men will not be silent.

The Universal Benefactor, as his name is written in Heaven, so it shall be registred in the Rolls of Fame here on Earth, and both the present and future Ages will call him Blessed.

[Page 586] 3. I will endeavour to shew, that to do Good, is the way to make us Rich.

There are too many in the World, who think that Man's Life consists in the abundance of the things he possesses. To be Rich, is in their account the chief Good, and the greatest, if not only Happiness. The Objection which they have against doing Good, is yet unremoved: This they fear, is an expen­sive practice, and will waste their Estate; for Beneficence cannot consist with Injustice, with Fraud or Oppression, with pinching and scraping, and all the sinful, little sordid Arts they have used to make themselves Rich.

I do not now go about to shew them the unreasonableness of their desires; but sup­posing Riches to be as good as they imagine, I will endeavour to make it out, that to do Good is the wisest and likeliest means to attain them, it is a very probable way to thrive.

This is a Paradox, and therefore I will make it out, 1. by the best Testimony, 2. by Observation. 3. by Argument.

1. By Testimony. Prov. 19. 17. He that giveth to the Poor, lendeth to the Lord, and that which he giveth will he pay him again. God is a sure Pay-master: but perhaps he may not pay in kind, tho' the words seem to import that he will. Ch. 11. Vers. 24, 25. speak this more clearly, and are full to our Purpose. There is that scatters, and yet encreases; and there is that withholdeth more than is meet, but it tendeth to Poverty. [Page 587] The liberal Soul shall be made fat; and be that watereth, shall be watered also himself. In the 24th verse is a double Paradox, wholly contrary to the Sence of these Men. He tells them, that some scattering is the way to encrease, and some sparing the means to be Poor. And then in the 25th, he as­serts, that Liberality, or a cheerful, free Communicativeness of what we have, shall be blest with Plenty.

2. By Observation. Psal. 37. 25, 26. I have been young, and now am old, yet did I ne­ver see the Righteous forsaken, nor his Seed beg­ging Bread, &c. Both he and his Children have been kept from Poverty and Want; they have not been reduced to extremity. The words seem spoken by way of [...], for it follows his Children are Blest.

Another Observation is Tullies. He tells us, that the Roman Empire flourished and was great, whilst they obliged their Associates by Benefits, and their Senate was a Haven and Refuge to their Provincials: but when they became Injurious and Cruel, and had no regard to Strangers, they were quickly ruin'd. In has clades incidimus, saies he, dum metui quam chari esse & diligi maluimus. Quae si popula Romano injusté imperanti accide­re potuerunt, quid debent putare singuli? This is the Observation of this wise Man, that when they were good and beneficent to o­ther Nations, they were prserved; when cruel, unequal and injurious, their Empire was destroyed.

[Page 588] Lastly; I appeal to your own Observati­on. Call to mind how many we have known, who have been Just and Charitable, Merciful and Liberal, and Hospitable, who have by these very means both got and se­cured their Estates: and how many Men have we known undone by their Malice, and Anger, and Envy? Nay, their very close­ness and pinching have been the causes why they have not got more, or kept what they had. And,

3. The reason of this is plain. For,

1. By the good Offices we do to others, we engage them to Returns. Few Men are so depraved, but they are grateful, and will study retribution: and gratitude will not only pay back the Principal, but give us it with advantage. It constrains the Debtor to pay greater Use than the Law will force from him. Whatsoever you would that Men should do to you, do you do to them, is a truth that's written in Nature, as well as Scrip­ture. Here's a Direction to us in our Con­verse, whatever dealing we desire from o­thers, we must use to them: and it supposes, that as we do to them, they will do to us: which is for the most part true: for, they lie under the double Obligation of Justice, and an Example, and without great vio­lence to themselves cannot shake it off. And therefore there is no such sign of a despe­rate Wickedness, as Ingratitude. If then we do good to others, we probably shall not fail of a return from them; and such a return ordinarily, as the Husband-man [Page 589] hath of his Seed, Thirty, Sixty, or an Hun­dred fold.

2. All Men will love us, they will wish us well, and do us Good. The good, the beneficent Man hath every ones Prayers and good Desires, and every ones Endea­vours for his Welfare: they all desire that he should be happy. No Man envies his good Fortune, who will use what he hath for the Good of others. None are afraid that he should grow Rich, who will not a­buse his Wealth to crush and oppress, but uses it to relieve his poor Neighbours.

He is not the Object of any ones Indig­nation; for we all esteem the Man that doth Good with it, worthy of what he hath. Men only grudge them their Wealth, who have no Knowledge nor Will to use it.

Lastly, none will ordinarily hate or be malicious against the Good-man. Who will, who can harm you, if you be doers of that which is Good? By this means we are more se­cured from Enemies, than by Bars, and Locks, and Iron Doors, and Chests. Take away Envy and Malice, Fears and Jealou­sies, and we may dwell safely. Men can have little Temptation to rob us, when they and others are the better for what we have.

No, it's the selfish Man that catches what he can from others, and will part with no­thing to them; that must fear that will be taken from him, which himself cannot find in his Heart to give, or lend, or lay out for a publick benefit. Whereas the liberal Man [Page 590] may lie down and sleep without fear▪ He needs not, he cannot much fear the Combi­nations of crafty Men, or the Assaults of the Violent.

But that's not all that doing Good con­tributes to an Estate; it doth not only keep what we have, but get more. It doth as well make Men that they shall be our Friends, as that they shall not be our Enemies. Our Neighbours will be ready to do us all kind Offices, and help our Business with Counsel, or Labour, or Money. And the good Man's Servants (on whose Trust and Diligence Estates much depend) will not work out of Fear, nor only out of Conscience, but out of Love; and this will make them more con­stant, and chearful, and careful in their Ma­ster's Business, than any other Principle.

Neither he that works for Hire, or be­cause he dare do no other, will be so dili­gent, as he that loves his Master. And if he be good, and kind, and equal, liberal and charitable, he will, he must love him.

I conclude this Particular with that of Tally; Rerum omnium nec aptius est quicquam ad opes tuendas ac tenendas, quam diligi, nec ali­enius quam timeri. Quem metuunt oderunt, quem quisqut odit periisse expetit. Multorum odiis nul­lae opes obsistere possunt. There is nothing more fit and suitable to the keeping and securing of Riches, than to be lov'd; and nothing more strange and opposite, than to be fear'd. He that is fear'd, is hated withal, and every one desires the Ruine of him he hates. The greatest Wealth is not sufficient to give check to the Hatred of many.

[Page 591] 3. This Beneficence of Temper will keep us from those Ways whereby Estates are usually wasted.

There are five Ways that lead Men to Poverty, 1. Idleness. 2. Prodigality. 3. A Sensual Course. 4. Gaming. 5. Law-Suits.

1. When Men will not be diligent. If their Business will do it self, it may; but by them it shall not be done. Now the Slug­gard, that neglects his Field, suffers it to be overgrown with Thorns and Briars, what Crop, what Harvest can he expect? None at all, but as Solomon saith, Wa [...] shall come on him suddenly, and Poverty as an armed Man.

2. When a Man doth not give, but throw away; neither considers to whom nor why he gives, nor what he hath. He slatters a­way his Estate; he spends, meerly because he hath no power to keep. To avoid the Extreme of parting with Nothing, this la­vishing Man parts with All.

3. Solomon and Experience say the same, That he who loves Pleasure shall be a poor Man; He who loves Wine and Oil, shall not be rich. The Sons of Appetite, if they be not born to Estates, never get them, and seldom keep what they have got to their hands. Cer­tainly this is a great Waster. By means of a Whorish Woman, saith the Wise Man, is a Man brought to a Piece of Bread. Luxury and Incontinence, Gluttonny and Drunken­ness, are very chargeable Sins. How many Men have eat and drunk up great Estates? And how many have sold their Lands, to make their Mistresses fine?

[Page 592] 4. And who knows not how many have been undone by Gaming? have ventured and lost great Estates, by trusting to their own Skill and Fortune?

5. And are there not many ruin'd by Law-Suits? They either are contentious, and sue others, or unjust, and provoke others (that have no mind to it) to sue them.

Now the beneficent good Man, he is out of danger of losing his Estate in any of these Ways: For,

1. He cannot be idle and unactive. He will be labouring for this Reason, that he may have to give to him that wants. He will overlook his Affairs, and mind his Shop, or his Field, or where-ever his Employment is, because this will enable him to do Good.

2. Tho he be liberal and charitable, yet not prodigal and profuse. He will part with what he hath freely on a good account, but not on none at all. He is so bountiful, as to lay out whensoever it becomes him; and yet is so frugal also, as to keep what he hath, when it doth not misbecome him.

3. He sees how unprofitable it is to him­self, to the World, to waste away his Time and Substance in Eating and Drinking, or any other Sensuality. He finds these Cour­ses are mischievous to him, and render him useless to other Men. Because he is bent to do as much Good as he can, he will not rise up early to drink strong-Drink, nor continue at Night till Wine inflame him.

4. He loves himself too well to lose, and his Neighbour too well to win an Estate at [Page 593] Cards or Dice. This good Man cannot be so foolish, as to run such a Hazard as this, to disable himself from doing that Good which he otherwise might, nor can he take any pleasure to undo his Neighbour.

5. This good Man will neither be so quarrelsom, as to contend with others where he hath not Right; nor yet so unjust, as by detaining their Rights to engage others to sue him. And when ever he is forced by the Injustice of others, he doth it more to vin­dicate Justice, and preserve those Rights which Custom, and the Wisdom of their Forefathers have setled, than upon any pri­vate particular Account.

4thly; The secret Blessing of God goes with the good Man; Providence will and doth concern it self, that such an one should not want the Power to do Good, who hath such a mind to it.

It is by the secret Curse of God upon him, that the Covetous Man puts his Money into Bags with Holes. He puts it in, but never takes it out, never sees, never enjoys it. He gets, and loses what he has got. And it is the Blessing of God that makes the liberal Mans Bread, which he casts upon the Waters, (where it seems quite lost) after many days to return to him again.

He that takes care of others, God will take care of him; and if he lay aside his own private Concerns, to serve other Men, the Angels of God will minister to him.

Thus I have briefly, yet so plainly evinced, that to do Good is the way to be rich, that I [Page 594] cannot but hope Covetonsness it self will be engaged to Beneficence.

I now proceed to shew how much an uni­versal Beneficence conduces to private and particular Friendships; and how much, if it obtain'd in the World, it would tend to Publick Peace.

1. A Friend is certainly the greatest of all external good Things. Nothing so profi­table, nothing so pleasant, nothing so sui­table to, and becoming a Man, as a Friend.

Nothing without him so much contri­butes to the attaining all his Ends. My Friend is my Riches, and my Reputation, my Life and Health, my Pleasure and De­light, my Understanding and Wisdom, the Guide and Conductor of my Life, the Go­vernor of my Passions, he that moderates my Desires, and subdues mine Anger, and doubles my Joys; that excites all the good and useful, that restrains and quells the evil and pernicious Motions of my Mind.

My Friend doth me Good, when my self cannot; for, he rectifies my Mistakes, and allays my Griefs, and unburdens me of all the Loads, which mine own Folly and Me­lancholy would bind fast on. Thus he is better to me than my self, he is more than all the World besides; when I cannot help my self, and when others will not, he doth.

In sum, my Friend is to me both my self, and all the World, nay, my [...] visi­ble God. I do with my Friend enjoy both Solitude and Company. When I converse with him, I have both the Secrecy of mine [Page 595] own Breast, and the Ease and Freedom of Discourse: I speak, and yet have the Secu­rity of Silence. When I am with him, I am retir'd into mine own Thoughts, and can contemplate without disturbance; and yet I feel the highest Pleasure, and most ra­vishing Delights, that the whole Frame of Nature can yield. The Glories of the Sun are not so pleasant to behold, as the Face of my Friend; and the most melodious Mu­sick cannot be so grateful to my Ears, as the Voice of the Person who loves me, and whom I love. He is the Epitome of the whole World, and the liveliest Image of God himself. He is God and Man in one Person, if I may so say; for he hath the Love and Goodness of God, an infinite Good-will, join'd with the Weakness and Impotency of Man.

I can scarce forbear to go on, and set forth the Excellency and Usefulness of Friendship, which of all the things in the World, doth most conduce to both our spi­ritual and bodily Welfare, our present and future greatest Happiness.

But I have said all this, only that I may the more commend this universal Goodness, which is the best, if not only Means to great and good Friendships. To do Good to him, is the Sign and Effect of my Love to ano­ther, and 'tis the sure Cause of his Love to me; and where there is a mutual Love, it will not long be conceal'd; and where it is discovered, that is Friendship.

This therefore is the Way to make all Men [Page 596] my Friends, to do Good to All; they cannot possibly hate their Benefactor. This is the way to extinguish all the Fires of Hatred, and Glowings of Jealousy, and Flames of Anger; to take away all those Passions, which are the Ingredients of Enmity. No such sure and effectual, as well as brave and generous Method to overcome Evil, and con­quer Enmity, as that which the Apostle pre­scribes by doing Good.

But that's not all; This doth not only make it next to impossible for Men to be our Enemies, when they see we are doing Good to all, and to themselves, as far as that is consistent with the Publick Weal; but it also makes it necessary that they should be our Friends. So strong are the Obligations of the Laws of Gratitude, so powerful is Example, that they are constrained to make Returns of Good Offices, and to retaliate Kindness.

Herein lies the great Power that every Man hath to procure himself good Usage from other Men, by carrying himself well to them; for, tis impossible but they should love him, who loves them. And I look on it as the best and surest Rule to be observ'd by them that would be lov'd, to love.

I no less admire the Wisdom, than the Justice of that Saying, which hath found such an acceptance, that it hath sometimes been entertain'd in a great Court; Whatso­ever ye would that Men should do to you, the same do ye to them: For they are not only obliged, but inclined to it; they ought to do [Page 597] it, and probably they will: so that it is as full of Counsel, as it is of Equity, and doth as certainly shew us what we may ex­pect from other Men, as it strictly requires us what to do to them.

From this Discourse is clear, That if we love, and do Good to all Men, all Men will love us, at least it will be so with the Gene­rality: And it is the likeliest, and perhaps only Course we can take to engage all: for, if Kindness and Beneficence will not engage their Affections, nothing will.

Thus, by universal Beneficence we take the way to be not only universally well spoke of, and well thought of, but also well dealt with: for none can resist the real Charms of this powerful Philter; they must love him that loves them, and do Good to their Benefactor.

That's the first Particular, That by doing Good to All, we shall procure an universal Friendship. There is a common Saying, That an universal Lover is never a particular Friend: That is not true; for our Saviour loved all, and yet had his particularly belo­ved Disciple. But we must see that we do not verify that, That he who is every-body's Friend, is no-body's: Tho I believe, for the most part, they mean no more by that, than that he is not so much their Friend as they desire; for they would monopolize and en­gross his Friendship.

2. This will make Friendships not only large, but hearty; as well intense in Qua­lity, as extended to many: For, Men will [Page 598] love us in that manner in which we love them. If our Love be only in Words and Countenance, they will return us good Looks and good Words again: But if we do not only love them in Word and Tongue, but in Deed and Truth, as St. John expresseth it, they will also love us heartily, and do us Good; for, by the same measure we mete to them, it shall be measured to us by them again.

And this is an excellent Effect of this uni­versally beneficent Temper, to make us Friends to all in general, and hearty to eve­ry one in particular.

Men that are destitute of this Principle, their Love is like some Plants, that either all run up into the Root, or out into Leaf▪ Here is both Root and Leaf; their Love is hearty in particular, and yet dilated to the Community.

3. This makes Friendships vertuous and just. No Friendship can be good, nor I think great, I am sure not certain, that is not founded in Vertue; that is the Parent, that is the Nurse of true Friendship. This was observed by Heathens long since. And indeed I can neither expect that he should do me the be [...] Good, nor yet be faithful, who is not a Man of steady Vertue. And no Man can be my great Friend, who can­not promote my best Interests, or whom I cannot trust.

Now how necessary universal Good-will is to the Vertue of Friendship, to keep it within its due Bounds, will appear by what I am now to say.

[Page 599] Every Man is to endeavour to put himself into that Condition, and those Circumstan­ces, in which he shall do the most and the greatest Good, and whatever indisposes, disables, hinders him in that, that is evil to him, and makes him not vertuous.

The great Danger that a Soul void of universal Good-will, is exposed to by pari­ticular Friendships, is this, That it will be so confined and [...]ured, so [...] and clogg'd, so restrain'd and ens [...]ved [...]o some one Person, that it cannot be at liberty to help and serve any others and thus that Affection is monopoliz'd and engrost'd be­twixt two or three, which ought to [...] more common and publick.

In short, this Man loves his Friend, and [...] else, But where Goodwill to all is, that keeps Friendship from degenerating in­to Partiality and injustice.

For, tho this good Man loves his particu­lar Friend, as much [...] he [...] loves none else; yet he will not be so kind to one, as to be unjust to the rest of Men. He may [...] doth prefer one before another, [...] yet hath not so much regard to one, that he hath none at all to others. He will and may spend most of his Time and Pains in doing Good there, where he hath greatest Obligations, and best Opportunity, and there is most need; but yet reserves some for others, for any in the World, to whom he can be ser­viceable.

In sum, whilst particular Friendship is no prejudice to Humanity, nor hinders us from [Page 600] doing any more publick good Offices to o­thers; whilst it doth not take off our Af­fections from them, nor take up our Time, and employ us so, as we cannot serve the Community, it keeps within its own bounds.

The only way to keep it thus, is to be universally beneficent: Endeavour to get into our Souls a great Good-will to the whole World of Mankind, and then, particular Friendships will never degenerate into too particular Affection; that will hold the Bal­lance even betwixt the Interest of other Men, and the Concerns of my Friend.

When there is a Fault in this particular, Friendship is not to be blamed, but the Man; nor doth he love his Friend too much, but other Men too little.

The way that is ordinarily taken to recti­fy this Miscarriage, is wrong: for, when Men love their Friend less, they mend one Fault by another: The right Course is, to love others more, and not their Friend less; to do good to all Men, and not to cease doing good to him.

4. This will make Friendships more easy and pleasant than otherwise they would be: For he that loves but one or a few, in their absence is hugely unquiet and troubled, but he that hath a kindness for all, he ever meets with the Objects that please him (tho not all alike) and when Necessity parts him from his dearest Friend, yet he fails not of those on whom he does exercise Benevolence, and so hath both a pleasant and profitable Diversion. And it will prove the best Re­medy [Page 601] against the Trouble of parting with Friends, when we are so affected, as to do to others (for substance) as we have done to our Friends.

5. This will also make Friendships profi­table. When they grow on this Root, they will bring forth Fruit; when they derive from a Principle of Beneficence, they will not end in a fruitless Passion: But he that is upon doing Good to all Men, will certainly not fail to do it to his Friend; it will be his business to serve him in some or other of his Interests.

6. This is the only probable way to make Friendships lasting. This is a firm Founda­tion, and that Friendship which is built on it shall stand fast, tho the Winds blow, and Storms fall, and Waves beat upon it. When all others, that are founded only on parti­cular Humors, or Likeness of bodily Tem­per, nay, on expectation of Advantages, ei­ther Pleasure or Profit, shall fall; this that is set on the Rock of universal Beneficence, shall continue for ever.

He that loves his Friend in prosecution of, and consistently with that great Principle of Love to All, he will love him to the end: Whereas he that is a Friend meerly from Hu­mor or Temper, or sense of present Plea­sure, or hope of some future Advantage, will cease to be a Friend, perhaps become an Enemy, when these change. Tempers alter, and Humors come and go, and whatever is corporeal, is mutable: Nay, Vice and Mistake are so too; so that we can be sure of [Page 602] nothing so much as of Vertue and Knowledg

Nothing that is unaccountable, or that is founded in Mistake or Ignorance, can pro­bably continue long; and such is that Friend­ship which is inconsistent, not in conjunction with, nor deriving from universal Good-will.

Thus I have shewn generally, what Ad­vantages accrue to the Friendships of those Men, that live in the observance of this great Law of doing Good to All Men; for, by this means they are many and hearty, ver­tuous, and much more easy, and profitable, and lasting than otherwise.

I proceed, lastly, to shew how much the Temper and Practice of Ʋniversal Beneficence tends to Publick Peace and Tranquillity. How would most of the Quarrels in the World cease, if this once obtained? Men would quickly beat their Swords into Plow [...]ares, and their Spears into Pruning-hooks; they would unlearn War, and betake themselves to the useful Arts of Peace; if they lov'd all Men, they would not then study how to hurt and destroy, but how to help and serve, and be beneficial to each other.

Let us imagine an Ʋtopia on this Earth, where it is natural to the Inhabitants to obey this Law of Love to Mankind, how hardly do any Controversies arise amongst them? And how easily and quickly are they decided by the Parties themselves? For, they are not more their own, than they are one a­nothers Advocates. They consider not their own particular Interests, in opposition to [Page 603] the Publick, and the Rules of Justice and Order, wherein the Community is so much concerned, out of their good-will to the World, they will not violate.

If any Case be so difficult that they cannot fathom it, or their own Modesty make them think they do not; or that they may have more considered their own Cause than the opposite; how calmly, and with what quiet and composure do they submit to a Determi­nation by some other? with what indiffe­rency do they hear it judged against them? Nay, they do not think that is against them, which is for Justice and other Men.

All their Contentions are friendly, and they are all in a way of Reason; for they are all of the mind, that of the two ways in which Men contend, one by Reason, the other by Force, the first only becomes Men, the latter belongs properly to Brutes.

And for a further Eviction of this, I do appeal to, and dare be concluded by almost any the most injudicious Men, whether it every Man were upon design of doing Good to others, to all, there would not be a per­fect Peace over the whole Earth, and Nation would not rise against Nation; much less would the same People fall out with each other.

If any doubt, let him search the Records of Antiquity; and look back to the Histories of ancient Times, or let him inform himself of his own, and he will very soon be satis­fied, that Want of a regard to the Concerns of other Men, hath, and ever had the greatest hand in the Breach of Peace.

[Page 604] The great Disturbers of the Quiet of the World, have been either acted by Malice and Hatred, or by a selfish and contracted Affection, but have ever been destitute of Good-will to the Generality of Men. By all that we have recorded of the great Conque­rors of the World, we find they were insti­gated to such Undertakings, more by a de­sire of Empire and Greatness, and to en­throne themselves, than to be Benefactors to others. Certainly, if they had had a tender­ness to the Welfare of other Men, they would never have ransack'd the Goods, and razed the Dwellings, and shed the Blood of so many. But enough in a Case so plain.

I will only add, and with that will con­clude this Particular, That the due Obser­vance of this excellent Rule, is necessary to the right discharge of those Employments, on which the Publick Peace so much depends, I mean, the Magistracy and the Ministry.

For the Magistrate, it is a necessary and excellent Qualification of him, both in his Legislative and Judicative Capacity.

How can he make Laws, that intends not the Good of all them that are Subjects, since this is essential to a Law, that it aim at the Publick Good? And how unfit is he to judg according to the Laws, who himself hath not the same design with them? He that is acted by Malice and bitter Anger, or that hath Love, but it is confined to a Number, to a Party, how ill is he qualified to be either a Lawgiver, or a Judg?

[Page 605] Plate, and Tully from him, tell us, That all Governors ought to observe two Precepts:

1. To intend and refer all to the Publick Good, subordinating all private Respects and particular Interests to that.

2. To have a regard of the whole Com­munity, not of a part only. If we add to these two,

3. To take most care of the best, most vertuous and useful Men; we have compri­zed all that is in my Text: which whoso­ever observes, can scarce fail of being an ex­cellent Magistrate, a wise and a good Law-giver, a just and an equal Judg.

I say, he that constantly designs and pro­secutes, not his own private Advantages, but the Publick Good; nor takes care of only one Party, but of all the Community; and, lastly, makes best Provision for the best Men, and doth most Good to them that do most Good: he will discharge his Office well; his Laws will be no tyrannical, arbitrary, unac­countable Impositions, but a gentle and easy Yoke; his Sentence will be equitable, and his Execution full of Mildness and Humanity.

And how little cause of Quarrels and Com­motions there can be in a State, whose Go­vernors are thus qualified, we all see. Thus is it where the Magistrates are bent on doing Good to all, especially to the Best and most Vertuous.

2. This Publick-spiritedness is no less ne­cessary for Ministers, to engage them to that extraordinary Diligence they must use, to carry them through all the Opposition and [Page 606] Difficulties they shall certainly meet with in their general Converse with all sorts, with Men of the meanest Capacities, of lowest Rank, and greatest Vices, and worst Natures.

Nothing but this Universal Benevolence can fit them for such Converse: Only he that loves all, will bear with such Conversation as a Minister meets with.

All the Care and Pains he is at, first to find out good, and wholesom, and fit Truths, and then to deliver them intelligibly and accepta­bly, must have their Rise from his great Good-will to Men; and therefore he doth thus, because he is on a design of doing Good to them.

Where the Minister is destitute of this good Temper, he is idle and careless, and his Discourses useless and insignificant: be­cause he is without Charity, he is a sounding Brass, and tinkling Cymbal, and his Carriage foolish and hurtful.

The great Work of Ministers is to teach Religion, so as it may be both known and done, to make it easy to be understood, and easy to be practised, &c.

Thus I have endeavoured to make plain, that Universal Beneficence is both available and necessary to all the valuable Interests which Man can propose to himself, whether he regard the present or the future State; whether he consider himself and his own particular State, or the Publick; whether he be in a private or a publick Capacity, he must strictly observe this Rule of doing Good to All.

[Page 607] So that if we would be either good or happy in this World, or he that to come; if we would serve our selves or others; if we would please and honour our God and Savi­our, adorn our Profession; if we would have Pleasure in Life, and Peace in, and Glory after Death; if we would do all we can to make others as good as we wish they were, we must herein exercise our selves, to do all the Good we can to all.

If any are idle, and would be doing no­thing, I do assure them they shall have more pleasure in this active Life than in Sleep and Dulness. If any love themselves only, and do not regard how it goes with others, I do assure them that this is the best and likeliest way to serve themselves. As many as are of particular Affections, confined to Kindred, or a Party, or so; let them enlarge their Love to All, and they will proportionably increase their Pleasure. And if any are ma­licious, and love to do Mischief, I undertake to make it appear to them, that the Plea­sures of Love are far greater than those of Revenge: And I entreat such to leave off to lead the Life of Devils, and live that of Angels. If Heaven be more desirable than Hell, it's better to love than to hate.

Consider what has been said; and God grant, that we may all in good earnest set upon the Practice of that most excellent Du­ty to which we are exhorted.

[Page 608] And let the good Spirit of God inspire the whole World with that Goodness and Love to one another, and all Men, that so we may both live well here, and be happy for ever hereafter, for the sake of Jesus Christ.

Now to this Blessed Saviour, who hath loved us, and washed us in his own Blood, to­gether with the Father, and the Holy Spirit, be eternally given all Honour, Praise, and Glory.

Amen.