Several discourses viz., I. of purity and charity, II. of repentance, III. of seeking first the kingdom of God / by Hezekiah Burton ... Selections. 1684 Burton, Hezekiah, 1631 or 2-1681. 1684 Approx. 893 KB of XML-encoded text transcribed from 308 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A69664 Wing B6179 Wing B6178 ESTC R17728 13039931 ocm 13039931 96861 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69664) Transcribed from: (Early English Books Online ; image set 96861) Images scanned from microfilm: (Early English books, 1641-1700 ; 206:7) Several discourses viz., I. of purity and charity, II. of repentance, III. of seeking first the kingdom of God / by Hezekiah Burton ... Selections. 1684 Burton, Hezekiah, 1631 or 2-1681. [11], 5-546, [3] p. : port. Printed for Richard Chiswell, and sold by John Lawrence at the Angel in the Poultry, over against the Compter, London : MDCLXXXIV [1684]. "To the reader" signed: Jo. Tillotson. Includes errata, p.[4] and advertisements, [3] p. at end. Reproduction of originals in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Theology -- Early works to 1800. Theology -- History -- 17th century. 2005-09 TCP Assigned for keying and markup 2005-10 Apex CoVantage Keyed and coded from ProQuest page images 2006-06 Ali Jakobson Sampled and proofread 2006-06 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A Second Volume OF DISCOURSES , THE CONTENTS of which follow in the next Leaf . BY HEZEKIAH BURTON , D. D. Late Rector of Barns near London , and Prebendary of Norwich . LONDON ; Printed for Richard Chriswell at the Rose and Crown in St. Paul's Church-Yard . MDCLXXXV . AN ELENCHUS OF THE Several Discourses in this VOLUME OF Walking Exactly . On Ephes . 5. 15 , 16 , 17. Of Redeeming the Time. On Ephes . 5. 16. Of Understanding the Will of God. On Ephes . 5. 17. Of the Advantages of Christianity On Ephes . 3. 16. Of Loving our Enemies . On Mat. 5. 44. Of calling no Man Master . On Mat. 23. 8 , 9 , 10. Of Inordinate Desire or Coveting . On Rom. 13. 9. Of Doing our own Business . On 1 Thess . 4. 11. Of Studying to be Quiet . On 1 Thess . 4. 11. Of Education . On Prov. 22. 6. Of Hospitality . On Rom. 13. 12. Of Doing Good to All Men. On Gal. 6. 10. ERRATA . PAge 124. line 3. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P. 137. line 9. after betwixt a Comma . P. 184. l. 4. c. quas & caditirim gravit invait & 〈◊〉 adminibus . P. 190. l. 3. for 〈◊〉 read ●e . P. 193. l. 5. for 〈◊〉 . read cursqily P. 217. l. 33. dele them . P. 224. l. 4. for altogether read all together . P. 256. l. 8. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P. 362. l. 31. for your read the. P. 426. l. ult . for others read our selves . P. 434. l. 10. read be blessed . P. 448. l. 27. read on them . P. 468. l. 30. for should read shall . P. 490. l. 4. for certainly read 〈◊〉 . P. 519. l. 10. for Finland , dele 〈◊〉 read intend . P. 524. l. 30. for that all read that of all . P. 636. l. 3. read is . P. 558. l. 21. read Mens . P. 556. l. 13. for driss read dress . P. 574. l. 33. dele inflaming our hea●iness . Books lately printed for RICHARD CHISWELL . THE Works of John Lightfoot , D. D. late Master of Katherine-Hall Cambridg , in 2 Vol. with useful Tables to the whole , Fol. The first Volume of Dr. Burton's Discourses , of Purity and Charity , of Repentance , and of seeking first the Kingdom of God , 8o. Several Treatises and Sermons of William Falkner , D. D. 4o. An Explication of the Creed , by Gab. Towerson , D. D. Foli● . Dr. W. Cave's Sermon before the King , Jan. 18. 1684 / 5. A Discourse concerning the necessity of Reformation , with respect to the Errors and Corruptions of the Church of Rome , 4 o A Discourse concerning the Celebration of Divine Service , in an unknown Tongue , 4 o The right Notion of Honour , A Sermon preached before the King at New market , by Nath. Vincent , D. D. with Annotations , 4 o De Legibus Hebraeorum & earum Rationibus libri tres , Authore Joanne Spencero , S. T. D. Fol. A DISCOURSE OF Walking Exactly . EPH. 5 , 15 , 16 , 17. See then that ye walk circumspectly , not as Fools , but as Wise , redeeming the Time , because the Days are Evil. Wherefore be ye not unwise , but understanding what the Will of the Lord is . 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 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 ; 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 ; 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 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 , 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 . Of the First Proposition . 〈◊〉 Christians ought to see , to take good heed that they live exactly . In discoursing of which , I shall First , Show what it is to live Exactly . And Secondly , What Obligations lie on Christians to live so , and to take heed to it . Thirdly , I shall give some Directions . And Lastly , Make some Inferences . First , To walk Exactly , is to use due Care and Caution , Circumspection and Diligence , that we live according to the best and most perfect Idea of good Life ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to signify this . It may refer to to the thing done , and then it denotes the perfection of that work : Or to the Doing , or Doer ; and then it means his Care and Diligence . It often bears a respect to both , and signifies the care that is taken in order to the doing any thing as well as it can be done . So that by this we are at once directed to the End , and to the Way or Means by which it is to be attain'd . The End is a perfectly good Life : The Way to it is by a diligent Care. Now , as 't is commonly said that to live , signifies more than doing some single Action● , so I must say that 't is more than all our Actions . For , as it is requisite to make the whole , not only that all the parts be there , but they must be united too : So 't is in the matter before us . To make up a good Life , the Actions must not only be good singly and by themselves , but in that Relation , Proportion and Order , which they have unto each other . So that in short , To walk , or live exactly , is to take care that the whole course of our Life be such as it cannot be better , omitting nothing that is Good , doing nothing that is Evil ; that we do thus universally , at all times , in all places , whatever we do that respects God , or our Selves , or our Brethren . That our Actions be in nothing deficient , neither as to Matter or Manner , as to the Principles , the Reasons and E●ds of them . That in all these respects they be exactly agreeable to human Nature in general ; to our Condition and Circumstances in particular ; that is , that they be as good as such Men as we are can do . If any enquire yet more particularly what a perfectly good Life is ? I may answer , that as the Apostle here supposes it , so may I suppose that all Men know it . All Men have an Idea of Goodness , which upon several Occasions they take notice of , and refer to ; as when they approve and commend , or blame and condemn several Practices . And whenever they hear such a description of good Life as they understand , they give an immediate assent to it . But because in too many this Idea is not so actually observed , as it would be well if it were ; that I may raise those Thoughts , and help to make them more explicit , I will propound this general Dedescription of it , viz. When a Man's Will and Affections , and all his Actions , are so guided by a true , and clear , and large knowledg of God , and himself , a●d the rest of the World , that he loves God with all his Heart and bears good , will to other Men , as he does to himself ; that he glorifies God , and promotes his own and his Brethrens best state in all he does , and the most he can ; And does all this knowingly and intentionally , or with the design of doing it . This in general every one will think a good Life : I must not go on to Particulars . These are some of the most essential parts of that Life which the Apostle requires an exactn●ss in , i. e. that Men should aim at the perfec●ion of it ; and in order to this , that they should take great care and pains , that they should mind it , and give good heed unto it . Secondly , I proceed to shew , why Christians should take such care to live so very exact lives . There are many things which shew this to be good , and fit , and necessary for Christians ; which I shall briefly ; propround . 1. We have an excellent Rule of Life made known to us ; so that if we will correspond with it , we must live Exactly . We have the knowledg of those Laws , which direct and oblige us to the most perfect Life , which reach to our inward Motions , as well as outward Actions : Some of which are Universal , and to be observ'd by us in all we do . Such are the Love of God , and of our Neighbour , and of our Selves , in subordination to the Love of God. Others are our Directions in particular Case ; and Relations , if we be Superiors or Inferiors , Masters or Servants , Parents or Children , or Friends ; or if we meet with Enemies , and suffer from the hands of Men unjustly . We have all this plainly declared to us in express words . We are not then to live as those who are left to meer Probabilities , and uncertain Conjectures , or obscure Reasonings of what is good and fit to do in divers Particulars . God has indeed , in various ways , shew'd to all Men in the World what is good ; but none of them have so clear , certain , full a discovery of it as the Christian . And because we know our Duty better than others , is it not to be expected that we should do it better and more exactly than they ? 2. We have also an Example of the highest perfection ; and this challenges our imitation . The Heathens have had very good Copies set them by vertuous Men which God raised up amongst them . The Jews had their first Founder Abraham , and divers others who walked in the steps of his Faith , to conduct them in the Ways of Holiness : But , alas ! how short are all these of the Son of God , who is our Example ? What a Pattern of Life has he set us ? And when we have such a one going before us , by his Practice directing , and by his Authority consirming and engaging us , How incongruous is it , that we should be short and defective , that we should write ill after so fair a Copy , and wander out of the Way when we have so good a Guide ? 3. It appears not only fit , but just and necessary , when we consider that every Christian has obliged himself to live by this exact Rule , to follow this most perfect Example . We have all , by our Baptismal Vow , bound out selves to live exactly . We have declared , That we will forsake the Devil and all his Works , &c. Now then , if we will be true to our Promise , not break our Vow which we have so solemnly made unto God , in the Congregation of his People , we must live exactly . By Baptism we have entred our selves into the Institution of the greatest Perfection ; the Design of which is , to make us perfect . 4. Christians know that they must give a strict account of their Lives before an Impartial Judg , that they must render a Reason of all their Actions to one that is inflexibly just . And surely they that know this , ought to be very exact in their Lives , that they may be so in their Accounts of them . 5. The Christian has such extraordinary assistances above others , that it is a shame for him not to live better than they . The whole Gospel-Revelation is far beyond what the rest of Mankind have . The secret , but most powerful Assistances of the Divine Spirit , which are conveyed to our Minds by being conversant in the Christian Doctrine , enable us to live far better than other Men : And if we do not , we are greatly wanting to God's Grace , and to our selves , we receive his Grace in vain . 6. This is the sure and only way to perfection . If we would ever in God's establish'd Methods arrive at that , we must strive to be exact , to do as well as we can , so as we cannot mend it . For Man by doing his best , enlarges his Power , and so advances still higher , till he has attain'd to his utmost pitch . Thus it is with us in other Matters ; by Actions we acquire Habits . The more accurate our Performances are , the more earnest and diligent we are ; and the more we exercise our selves , the farther do we advance our perfection . This then is the usual , the sure , and I may add , the only way to it . Thus in matters of Trade , Apprentices and Learners are first instructed what it is they are to aim at , and then perswaded to industry and diligence ; and that whoever fully comprehends that which is to be done , and diligently intends and pursues it , he will not fail of arriving at great mastery . So 't is in the Business of Learning : He that has a clear and adequate Idea of what it is , and is diligent in the Exercises that he is to do towards the attaining it , so as to do his best , and continues so , he will not fail to be a good Scholar . In like manner , he that well understands the good , the perfect Way in which he should walk , and uses his utmost endeavour to act and live according to that knowledg , he will in due time attain to as great perfection of goodness as is possible for him . Thus , as many as would be perfect , must walk in this perfect Way , the Way that leads to Perfection . And let as many as would be happy , be thus minded . For , Perfection is the greatest and the most essential part of Happiness . 7. For a farther inducement to this , I may add , That as no Man can be perfect , who is not thus affected ; so 't is questionable whether he can be truly good or not , and assure himself of his own sincerity , who is not thus minded , For how does he love Goodness truly , and as he ought , who does not prefer the greater Good before the less , who does not strive after more of it , and go on towards perfection , who does not aim at the best ? Upon this account , a late excellent Author † of our own , has put it into the very definition of Vertue , constantly to follow that which it best . According to this , unless vve aim at being perfectly good , vve are not truly so . The sum of vvhat I vvould say is , That there are in the Gospel such , so great and plain discoveries of God , of our selves , of the state and condition of Men , vvhat it is , vvas , vvill be ; of the true happiness and greatest misery of Man , of the vvay to both : that to be in the natural and best use of a Man's self ; to be most affected vvith , and to have a principal regard to God ; to be just and charitable to all Men , this seems the natural result , and genuine issue and tendency of such Knovvledg : and to do othervvise , vvould be to act against it , that is , it vvould be an unnatural violence to our selves . From all that our Christianity informs us in , and directs us unto , vve come to understand , that a good Life ought to be every Man 's principal Care and Business ; and that both because nothing is so considerable , and of such importance ; so profitable , so necessary , as it is to live vvell : As also because this cannot be done vvithout great care and diligence . There is , first , great care to be taken , and pa●ns to be used , that vve may come to an exact knovvledg of vvhat tha● Good is which we are to do all the days of our Life . It is not so very easy to be out of all doubt , vvhether this or that particular Action be good singly , but much harder to knovv this , if it be compared vvith others , and vvith relations to them ▪ And yet more difficult to have a certain knowledg and setled judgment of all the good which ought to be done through the vvhole course of Life : To retain and remember it , requires farther care ; and it vvill cost us still more pains to bring our Wills into subjection to it : And to keep them thus subject , vvill be farther vvork . He that vvill do all this , must be very vvatchful over himself , observe all his Motions , curb and restrain his Appetites , and call all those Motions to account , vvhich vvill not stay for the direction of his Reason . He must guard himself from all Temptations from abroad . In sum , He must be on continual Exercise , and in the constant use of Understanding , and very intent , who preserves himself in that due composure of Mind , and temper of Body , which makes him capable to do good universally . If he be either ignorant , or mistaken , or doubtful , or unresolved ; if he be forgetful , or inconsiderate ; if he be but inadvertent , and incogitant for a Time , or be averse , and uninclined ; which may happen through a natural Temper , an inveterate Custom , a present Diversion , or many such Causes , he will omit the doing good . And how hard is it to prevent all these things ? How diligent then must he be , who at all times , in all cases , knows what is good and fit for him to do , and who wills what he knows , and does what he wills ? He must not only consider himself , but others , nor only Men , but God also , if he will fully understand and wisely judg what is good ; and that not only in general , but in every Instance . Nor must he only barely suffer himself to do what he knows to be good , but also actively determine himself from an inward approbation of what is good . And the Will must be so effectual as to set the inferior Powers to work . And will all this be done without great Care , without great Attention and Intention of Mind ? And as this Care and Diligence is necessary , so it is also effectual . As Men cannot live well without it notwithstanding all the other helps they have ; so if they be indeed watchful and careful how they live , they will not fail to come to great exactness in Well-doing . Which I thus make out . All Men in the World are endowed with the knowledg of some Good , some Virtue or other : And if a Man well and carefully attend to that , it will by that Cognation which is between all Virtues , by good Consequence , by Parity of Reason , some way or other lead him to the knowledg of more , and by degrees of all the great and more illustrious Goods . And the practice of any one Vertue will afford him such Delight and Satisfaction , that it will naturally dispose him to repeat the same , and to seek after other Instances wherein he may have the same Pleasure ; and he will be greatly inclined to keep his Mind in the same State and Exercise , whereby he will be excellently disposed and enabled for the search after all other things that are good , both to judg truly of them , and to will and do all that he thinks Good. I need not say how great the advantage of the Christian is in this matter above what all other Men can pretend to . For he has those sure Oracles which instruct him , where Nature and unassisted Reason would have left him ignorant , or mistaken , or doubtful . He that lives in the Christian Church , and joyns himself to the Assemblies of Christians , and will but open , his Ears to hear , he can't but understand in some sort that it 's good for him to do justly , to love Mercy , &c. He can't but think it reasonable he should do so alway . And that good Spirit of Truth and Holiness , which moves upon our Minds , and inspires with Wisdom , and always strikes in with good and hearty Endeavours , is ever ready to give his assistance to lead us into Truth , To work in us both to will and to do what is good . This he does certainly and constantly to them who set themselves seriously on the search after Knowledg , and who are in good earnest careful to work out their Salvation . Insomuch that no Man who has used care and diligence in this , has ever been left destitute of the divine Assistance . He who is no where wanting to hearty Desires , and careful Endeavours after Goodness , will not absent himself from his own Institutions ; but will make them effectual for the Ends to which they are ordained . When we see the great Attainments of Socrates , and other Heathens , and what Heights of Goodness they rose to by the assistance of the divine Spirit , when yet they had not our inspired Writings , and Records of exemplary Lives , and brave Deaths ; particularly of that holy and wonderful one of the Son of God : Can we imagine that this good Spirit will not convey strength into our Souls , when we have those helps , and are in the use of his own Methods ? I conclude this with that which seems a most convincing Argument , both of the wonderful Efficacy , as well as Necessity of great Care and Caution , Watchfulness and Diligence to be used by those that would live very well : 't is this , That this without the great advantages which we Christians have , has raised Men to an higher pitch of Holiness and Goodness , than our most perfect Institution without that can ever bring us to . There is no Man , who considers , but will allow the Christian way leads to far greater Perfection than any method which the Heathens ever had , and that we have abundance of Advantages under our Dispensation , which they never enjoyed : And yet we can't but with shame confess , that several of them have out-stript most of us in the Race of Vertue . Of which , if we examine the Reason , we shall be able to discover none but what may be resolved into this , viz. That they were careful how they lived , and we are not . Socrates and others of them made living well their great Study , their own Business , whereas we account it our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our Diversion . We bestow little care and pains on that , and this is the true reason why they were better without the Christian Religion than we are with it . We may be somewhat more assured of the truth of this Observation , if we will but take notice of our selves or others : For , we shall always find , that according as we are more or less intent on , and diligent in the business of living well , we do make greater or lesser advances in Vertue . And in all our Observations , have we met with a Man , who has been set upon it to live well , that in time has not done so ? Or have we known one that has made it a by-business , that ever attained to any considerable perfection of Goodness ? For these Reasons , we may suppose holy David did so consider his Ways , and resolved that he would take 〈◊〉 to them , and was so fully set on walking in the perfect way , and gives this advice to young Man that would cleanse their way , that they should take heed to it according to the Word of God. This may suffice concerning the Reasons why Christians should live exactly , i. e. why they should aim at the best and most excellent Life ; and in order to that , why they should use care and diligence ; both which , I think , are implyed in the word , which we render circumspectly . It is but agreeable to the Religion we profess , to be so circumspect and careful that we may live well . And this is necessary and serviceable to our Happiness , and attaining the utmost Ends for which we were made , which we can never accomplish , till we arrive at the greatest perfection of which we are capable ; and this we can never reach otherwise than by always doing the best we can do : Which we shall never do unless we use our utmost care and diligence so to do . Likewise if we be careful to live as well as can be , we shall be so assisted by the divine Grace , that we shall advance to greater Perfection than vve have at present , according to that of our Saviour , To him that hath shall be given . And if vve continue thus doing , vve shall go forvvard from doing something vvell , to do all so ; and from lovver degrees of Vertue to higher , till vve have attained to an universal goodness in the highest degrees ; that is , to all that Perfection to which our Natures can be raised ; and consequently to all that Happiness of which we are capable , and to the attaining of all the Ends for which our good Creator made us . Thus we see how both necessary and available a means living exactly is to all the Ends for which we were made . Thirdly . Supposing now that we are resolved to live thus ; for advice what we are to do in order to it , I offer these four Particulars to be observed . 1. Let it be your serious and constant endeavour , to get a true , certain , clear , distinct , adequate Idea of the Perfection or exact Goodness , 1. Of an Action considered both singly and in it self , and also in the Reference it has , and the Order in which it stands to others ; 2. Of a Life , or the whole Complex and Series of Actions which can be done by you , all the time you live on Earth . Understand what is that Good , what is the best you can do all the days of your Life . In which you have the wise Man going before you , Eccles . 2. 3. I sought in mine Heart to give my self unto Wine ( yet acquainting mine Heart with Wisdom ) and to lay hold on Folly , till I might see what was that Good for the Sons of Men , which they should do under the Heaven , all the days of their life . And not only Solomon , but as many as have been wife Men , as far as they have been so , have seriously considered this . And indeed this is absolutely necessary to an exact Life , that we should have an exact knowledg of what it is ; and 't is the first thing that is to be done ; If ye know these things , says our Saviour , happy are ye if ye do them . Men's Practice can rise no higher than their Understandings , which are the first Springs , the beginnings of all other Motions . We must first know , before we can will and do . And if the Knowledg be imperfect , the Action that proceeds from it cannot be perfect . We must follow our Guide ; and the perfection of all our other Actions is limited by our Understanding : Therefore the Apostle prayed , their Love might abound more and more in Knowledg , &c. This may serve to shew the Reason of this Direction . Let me also add , That I suppose every Man has some Notion of Perfection , but 't is too often mixed with falshood , 't is uncertain , obscure , confused , defective and short . My advice is , that we be more explicit , and rid our Minds from these Defects as much as may be . And for our help ; that we begin with an Action , and consider what is the Goodness , the Perfection of a single Action absolutely and by it self , and then in relation to others ; which when we have once found , then we may proceed to enquire , What is the good and exact Life ? 2. Endeavour that this Knowledg may be ever present with you ; let the Idea be always before you . The Reason of this is , that dormant Knowledg , such as is not ready for use upon every Occasion , will be of little efficacy , indeed it can do nothing . It is all one , as ●o the conduct of our Lives , to be wholly ignorant , as not to have an actual present Knowledg ; 't is the same thing to have no Guide , as not to have him with us . That your Knowledg may be thus ready alway ; think of it frequently , and take every occasion to be in the exercise of it ; both before you proceed to Action , and in the very time ▪ thinking what is the best you can do ▪ and set before your selves the greatest perfection of such an Action as you are doing , or about to do . After you have done , reflect on it , and compare your Action with its Idea . 3. Be fully perswaded of the surpassing Excellency , the greatest Utility , the absolute Necessity of living so Exactly . By a full perswasion , I do not mean only a conviction in the Understanding , so as it cannot with-hold its assent , but also a perfect conquest of the Will , so as it approves and chuses . When a Man's Soul is so fully satisfied that there is no better Life it can live , that it can do no better than that which the Idea it has presents it with ; so as it has not the least doubt , nor any desire or inclination to do , to live otherwise ; then is he fully perswaded . Let the Scripture , nay , let our own Sense and Reason inform us , how absolutely necessary it is not only to do some Actions exactly , but to live so , that we may be perfect , and attain to a compleat happiness : And that we cannot be safe from Hell , and a miserable State , if we be not continually aiming at , and reaching after the best Life . That you may be thus perswaded , consider that this was the great Design of the coming of the Son of God among us , and of all he did and suffered . He gave himself for us , that he might redeem us from all Iniquity , and purify , &c. and he gave himself for his Church , that he might sanctify it , washing it with the Laver of Regeneration , that he might present it , &c. 4. Let us be very careful to will and do all that which we at present think and know best to be done . By this means , 1. Our Minds will be kept in their truly natural State , and our Faculties will be compacted and united with , and in a fit subordination to one another . Whereas if what our Souls think best is not will'd by us , or if we do approve and like , yet we do not do it , there is an unnatural distraction and division among the Powers of our Natures , there is a disorder in the Soul. 2. Our whole Man will be in Exercise ; the Understanding directing , the Will complying and following the Guidance , and the executive Powers moving in obedience to the Will as they ought . This maintains an integrity or wholeness in us . 3. This has a manifest tendency to Perfection . For , this is the way to free the Soul from Mistakes , if it chance to be under any concerning this Action . Practice is the surest way to confirm us in the Truth , or to convince us of an Error . Again ; Whilst the Soul is kept in this State , it is in the best disposition for farther information . Besides , Experience , as well as Reason , shews , That the best we know , or can do at present , carries us on to clearer Knowledg , and greater Power , and more Perfection . It does thus in all other Cases , and must do so in this . INFERENCES . 1. If Christians ought to live thus exactly , then this convinces two sorts of Men. ( 1. ) Them who censure and vilify others , because they endeavour so to do , looking upon it as needless , fruitless , foolish , evil for Men to trouble themselves , to be so strict and exact in their Lives . Such perhaps may mean vvell , but they express themselves ill : they may intend no more but this , That Men are over-cautious and fearful in some Matters , when there is no such danger as they seem to apprehend ; and that they are over-exact in some little indifferent Matters , as the Pharisees might be , tithing Mint and Anise , &c. which makes it suspicious that they do not take care proportionably about the greater Matters . But these Men should express themselves more warily : For when they cry out against living so exactly and strictly , they condemn a Man for doing his Duty . We ought to be exact ; we cannot live too well . ( 2. ) They also seem to be in a great mistake , who , tho they meddle not with others , yet , do excuse and acquit themselves from going on to perfection ; i. e. they satisfy themselves that they do that which is good , but never concern themselves to do better . They think there is no Duty incumbent on them to do the best they can , to go on to Perfection , to be holy as God is holy , and perfect as your heavenly Father is perfect . 2. Hence it appears , that it will be expected and required of all Men , that they be good , answerably to the Advantages they have of being so . Whosoever is better born , that is , has a better natural Temper , and Parts , and Education , is more free from Temptations and Hinderances , has more knowledg , and greater opportunities of doing well , more will be required at his hands , than at anothers who has not received so much from God. The Righteous Lord of all will call us to account , according to what he has given us . To whom he has given much , of him he will require more . And hence it follows , that all we Christian ▪ have a great Account to make . We pity the poor Heathens ; we may do well to consider , whether they will not give a better account of themselves than we can of ours . 3. A very exactly good Life is agreeable to the Christian Institution : And they who live best , do most answer the ends of , and live as becomes the Gospel of Chrst . Some pretend to be better , and more true and orthodox Christians than others ; let them shew that they are so by their better and more Christian Lives . Thou say'st that thou art a Christian . Does thy Life shew it ? What dost thou more than Heathens or Infidels ? And thou , who wouldst be thought of the highest form of Christianity , make it appear that thou art so by the surpassing goodness of thy life . To live Exactly , is a fitting Compliance with , a suitable behaviour under the dispensation of the Gospel under which we are . To what I have already said upon this Argument , I think fit to add somewhat more . Thus then : When the Apostle requires us to walk exactly or circumspectly , he enjoins us to give good heed , that in our whole life , 1. We do nothing we should not do ; Nor , 2. omit what we should , that is , that we do nothing that 's evil , that we neglect nothing that 's good , whether we respect the Matter of our Account , the Thing done , or the Principles , the Reasons and Ends from and for which we do them , when , and where , and how we do them , that there be no Fault , no Defect , but in every respect , and on every account , that our Actions be good , that is , both suitable to , and becoming us that do them , and also beneficial to us and to all . That our Actions be thus singly and in themselves , as also in the order and reference they have to each other , and to the whole Series of them , the course of Life . For the making of this plain and easy to every Understanding , and fit for use ; I will give one single Instance in a particular Action , viz. Giving an Alms to some poor Person . The Action in the matter of it is unquestionably good in general ; but then , that which I give must be mine own , if it be not , I must first restore before I can give . Again , I must give according to my Ability , that is , I must not by this Gift disable and hinder my self from doing any thing that 's better and more necessary , than my Contribution towards the relief of one poor Man is ; such I account to be the convenient Provision for Wife and Children . A Man must not make himself or Children Beggars , by relieving Beggars . Again , all Dues to the publick Service , to all publick Officers , must be discharged , before we can set apart any thing for the relief of the Poor ; that is , Justice must take place of Alms-giving . This being supposed , that I have something of mine own , which I cannot dispose to any better or more necessary use : I must then , if I would be exact , consider the Party to whom , the Quantity which , and the Season when I give . And if all this consider'd , the Contribution be good , that is , if it bear a proportion to my Abilities , to his Necessity , if it be done in a fit Season , and proceed from a knowledg of all this , and with a willing Heart , and for a good Design , I am then exact in this particular . But if I give that which is not mine , if I give more than can be spared from necessary Uses ; if , by attending this , I be taken off from some greater Charity , some better Work ; if I do it unseasonably , that is , sooner or later than is behoveful ; If I mingle my Charity with Anger and Scorn , and bestow mine Alms with Contempt or Passion ; or if I do this to be seen or talked of , or meerly to save my Credit , or only to rid my self of the trouble of an importunate Beggar ; or do it without knowledg , or never considering , meerly out of custom , or from a natural tenderness and compassion , I do not in this case walk exactly . I add no more under this Particular , having already said so much , as perhaps may discourage some that are looking towards Vertue . They will be ready to say , Why such Exactness ? this is more than needs , nay more than can be used : for if we should be thus nice in all our Actions , we should be hindred from doing them ; as he that will not do a thing unless he do it well , will probably not do it at all . We should miserably perplex our Minds , and fill our Souls with endless anxiety and scrupulosity , and all this to no purpose ; for we should never be exact in what we do . No more than a Mathematician , who has an exact Idea of a Triangle , or a Circle , can draw such Figures . To this I reply : 1. That we may , by the Divine Assistance , attain to such exactness , as to do that which is really Good. Tho it will not be perfectly , yet it is truly so ; nay , and by degrees , we shall be going on towards the greatest Perfection , as both your selves and every one's Experience testify . 2. There is great necessity of our taking heed to be exact , lest if we be not , we should do ill . For , 1. Vice does so border upon Vertue , that it 's not very easy to discern the Boundaries . And the Passage from good to bad , is so short and facil , that without good care and caution it will not be prevented . It is a Matter of some difficulty to set the Limits to each , in speculation , and in general . And 't is still harder to do this in particular , and a farther work yet to keep within the bounds we understand , especially when these are variable , and cannot be set without a respect to very alterable Accidents , and such Circumstances as are hardly discernible . E. G. In the Case of Temperance . Who can say , Thus far it goes , and no farther ; thus much a Man may eat or drink , but not a jot more ? All will grant , this is not to be defined in general , nor that the same quantity is to be allowed to every one ; for one will be starved , another drunk . So then , every one must determine his own proportion , which to do truly and wisely , he must be able to distinguish betwixt the desires of Nature , and those that arise from Disease . And he must always understand what is the good state or plight of his Body in general ; and that is , when it is most serviceable to the Soul in all its Capacities , and in the doing every Work in which that shall imploy it ; when it will not only be fit to serve the Soul in some few , but in all the Businesses which shall be required of it ; and is not more helpful in one or some of the lower , whilst it proves an Incumbrance and Impediment in the higher and greater Operations , and this not only with respect to the present , but to the longest time . Now all this requires both a good presence of Mind , and great exactness of Thoughts . It supposes observation and remembrance of what is past , and a diligent calculating and exact weighing , both of the state of his own Body , and also of his condition in the World. Nor must he only consider himself , but others , his Wife , and Children , and the Poor . For he that allows himself all that may conduce to the good plight of his own Body , without consideration of his Family and Kindred , without regard to the urging necessities of poor Strangers , he is excessive in his self-gratification . Indeed , whosoever considers how many things are to be thought of , and compared , before a Man can wisely determine himself to that which is good and fit for him to do , not only in this , but in many other Instances , even all that he is to do in his whole Life , will easily grant that there is need of great care and exactness , of great caution and circumspection . On these and such like Accounts , how easy is it for a Man to go beyond the bounds of any Vertue ? nay , how hard is it not to do this ? When he intends Temperance , not to fall into an unreasonable unnatural denial of himself in those Gratifications , which are not only allowable , but commondable . And lest he should indulge himself in sensual Excesses , he will obstain from those Entertainments which are natural and innocent , and if not necessary , yet very convenient and useful . Again ; How hard is it not to slip out of a just indignation and displeasure at some miscarriage and offence , into an immoderate over vehement anger , and an unbecoming fury and rage ? How difficult is it to say , Thus far I may , and shall he angry , and beyond this I will not go ; and to keep to this Resolution ? On the other hands whilst a Man is but laying fit restraints on this Passion , how apt is he to fall into stupidity , and an unactive dulness , which has a semblance of mildness ; and neither be moved in himself , nor yet use that discipline to others , which Nature and Justice requires ? I might observe the same in all other . Vertues , there is a great vicinity and nearness betwixt them and Vice. The Heathen Moralists have placed almost all Vertues in the midst between two Vices . And the difference they have made betwixt them is , That one is an Excess the others Defect ; the one is more , the other less than should be . So that according to this Explication of it , Vertue does but differ gradually from Viciocity . And how exact must he be , that will neither exceed nor be deficient ? do more , nor less than what is fit ? He that looks but carelesly , and with a wandring eye on them , will not be able to distinguish betwixt Vertue and Vice , they are sometimes dressed up so like each other . So an abjectness of Mind may pass for Humility ; And he that does not narrowly observe them , may be easily deceived , and think himself , or another , vertuously humble , when indeed he thinks untruly . So Liberality and Magnificence , and a vain Profuseness , may be mistaken for each other . And whilst a Man is sacrificing to Vanity , and throwing away his Mony out of ostentation , and a lavish humor , he may think himself liberal , and magnificent , if he do not exactly observe . 2. I may also perswade the same from the tendency there is in some good Action to that which is very evil . Insomuch , that if we do not set a very strict watch over our selves , we shall begin in a very good and commendable Work , but end in a very ill one : We shall slip from that which is good and fit , to that which is vicious and deformed . To give an instance or two . This Man sets out in defence of some important Truth , ( that which either is , or appears such to him ) . Now this is a very good and necessary thing in general , and it may be also fit for him to undertake in particular ; that is , he is qualified to defend it , for else he had much better let it alone . But if he be not careful , this his love of , and Zeal for Truth , may endanger his falling into abundance of miscarriages . For , whilst he is engaged in a zealous defence of one Truth , he may heedlesly give up many others as important as that , or he may suffer himself to be put out of temper , and the good state or use , of his Mind ; he may hereby render himself unfit for , and in a manner uncapable of some other Works , which are not less considerable than this . He may by too great earnestness , if dispose himself , so as that he shall not be in 〈◊〉 fit to receive the Influences of 〈◊〉 , nor to think of , and go out after God. He may be so far transported , as to leap ouerall the Bounds , not only of Charity 〈…〉 , but of Truth and Justice 〈◊〉 . And if so be he can hope , this will be serviceable to the upholding that which he thinks Truth , he will not stick to blacken and 〈◊〉 and uncharitably 〈◊〉 and falsly to calumniate his Adversary ●s he call him . Thus a Man may be drawn into manifold mischief , from so 〈◊〉 〈◊〉 as vindicating Truth is if he be not aware , and careful to prevent and obviate the Evile , to which this very good thing has some tendency . Again , What tendency is there , and how easily do Man pass from true and real Religion , the pure and spiritual Worship of God , to formality and 〈◊〉 in Devotions , to superstious Practices to Idolatry it self , which move the ba●e of all true Religion ? The same may be observed concerning the Tendencies of all the Natural and Innocent , and of the very best and perfectest Actions we do : which , if we do not take good heed to our selves , will lead us into foul Miscarriages , and sinful Practices . For , they have some tendency to make us proud , and think too well and highly of our selves . A good performance makes other Men speak , and us think well of our selves : and if we at that time forg●t God , and acknowledg not our dependance on him , we take too much to our selves . Or , if we over-look our own many Defects and Shortnesses , and are affected to our selves , as if we had no fault , then the good we have done has led us into a great mischief . This then is another Reason , why we should be tha● caucious and circumspect , because of the evil Tendencies which the very best Actions and Things have . 3. Unless we be very careful and exact , we shall not be able to set the proper Limits to several vertuous and good Actions . Without which we shall not , in case of competition , give a true preference to the ●●tt●● ▪ nor shall we allot to each its proper time . And where we are defective in these , we shall run into great Faults and grand Mischiefs . I before said , that there is great need of some exactnese , to set and keep the bounds betwixt Vertue and Vice. I now say , there is need of great care , to know and observe the difference betwixt one Virtue and another ; the want of which is of most pernicious Consequence in the Life of Man. I make account , the comparative knowledg of Good and Evil , i. e. the understanding what 's better or worse than other , is intrinfecal and essential to that Wisdom that guides our Practice . And according as any Man has more or less of this Knowledg , he is thus far more or less wise . He is wise that does all his Actions it such subordination to each other , that they are all subservient to the best and highest we can exert . But this subordination can never be kept without great care and exactness . The truth of this , and the force of the Argument , will be better discern'd by particular Instances . Obedience to Governors is a great Duty ; but he that knows not in what order this stands to others , may by this neglect and violate some greater . He who thinks he is to be absolutely and universally determined in his practice by the decrees of his Superiors , if they enact that which is im●●●●bly and eternally evil into a Law , will look on himself as obliged to obey : And tho they forbid what God has expresly commanded , or command what God has forbid , he will think himself bound to an Universal Obedience to their Edicts . If a Nebuchadnezzar should set up an Idol , and require him to bow down to it , this Man , who has set no Limits to his Obedience to Governors , will fall down and worship the Image ; that is , he will obey his earthly Governors in such Instances as are expresly contrary to the immutable indispensible Laws of Heaven . And on the other hand , he that has not learn'd to make difference betwixt his Prince , and his Father , or Master , or any other Secular Power , and to pay a greater regard to him , than to any other Superior , will be apt to fall into Snares and Sin. For , as often as their Commands clash , he will be in danger to disobey the Supream . Again ; The Man that makes no discrimination betwixt the greater and the other Commands , the more and less weighty Matters of the Law , will be in danger to spend his Zeal and Time in tithing Mint , and Aniss ; and Cummin , whilst he neglects Truth and Justice , and the Love of God. He will not omit an hour , by his own appointment set apart for private or publick Devotion , to do the greatest act of Charity that can be done . He will not prophane the Sabbath to save a Life , &c. This is sufficient to shew the necessity of limiting and distinguishing those which are confessedly our Duties ; that so we may do the greater , and not culpably leave the lesser undone ; that they may not justle out each other . And what critical exactness is necessary to the thus weighing and ballancing one good Action with another , to the comparing them so together , that we may see the order and relation they have to each other , and to all the rest ! 4. He had need live very exactly , who keeps himself in a disposition to know and chuse well , and to do that which is good ; that is , that he may be in the best capacity to understand , to apprehend and judg what 's Good and Evil ; inclined and forward to will and chuse the one and to refuse the other ; and have all his executive Powers ready to obey his Will , guided by Understanding . How careful and exact must he be in his Actions , who would keep himself in this fitness , to do all the good that offers it self to him ? Especially if we consider these two things : 1. That every false Reasoning , disorderly Passion , irregular Appetite , ill Action indisposes , unfits him and makes him averse to doing good . For the truth of this , I appeal to experience . And , 2. If he be unprepared , indisposed for the present , whatever Knowledg he may have acquired , or whatever Habit of doing well he may have , yet all this will be of little or no use to him , if he be under a present indisposition . It is requisit that he keep his many-stringed Instrument always in good tune ; for else , tho it self , the Instrument , the Strings , and all be very good , yet it will not make musick till it be tuned , till all the Strings sound concordantly to each other , and together make an agreeing Harmony . And whosoever considers the many Faculties and Appetites which are in him , and that they must all be tuned to one another , that they must answer and serve each other , conspire and harmonize into one end , that is , terminate in the greatest good ; He will be satisfied , that this is not to be done without great care and exactness . And thus I hope I have answered the Objection , That it is needless ; and shewn , that there is great necessity of Exactness , that is , if we would live well . If any think this an infinite toil , I would ask him , Whether it would not turn to account at last , and whether any thing so much deserves his care as this , To live well ? Thou that art so extreamly cautious and circumspect , wary and accurate in petty Trifles , in some of the most inconsiderable things thou dost , How canst thou be negligent and heedless how thou livest , whether thou dost well or ill , when nothing can possibly be so important to Man as this ? But perhaps some , to excuse themselves from this Exactness , will say , They have never observ'd much to come of it ; but rather that they who have been so very exact , have lived worse than they who have lived carelesly . To such I reply ; 1. All who seem careful , or negligent , are not really so . 2. Men have been careful only of some particular Actions , and neglected all the rest . Now it may perhaps make better musick if none of the Strings be wound up , than only one of them . I am sure there is greater discord and deformity in our Actions ; when a Man shall be devout , and unjust , or uncharitable , or intemperate , than if he had no Religion , as well as no Justice ; and it is , I think , more ungrateful to the beholder . 3. It may be their care has been wrong directed , and they have striven to be exact , but have all the while had a false Notion of what Exactness is . As a Ship that plays up and down the Seas , as the Wind and Tide carries it , will not ( tho no care be taken ) be so far from the Port whither it should go ; as that Ship whose Pilot steers a quite contrary Course : So I count , that he who suffers himself to be driven by every Inclination and Appetite , will not be so far off his Perfection , as he that aims and strives at the state which is opposite to it . And alas ! How many are those who call Good Evil , and Evil Good ? How many who think that to be their Perfection , which is most opposite to it ? So the Monkish Perfectionists have esteemed it an high attainment , to be without all sense of this Body , and to be wholly unaffected by it : which is certainly a most unnatural state , and very unsuitable to humane Condition in this World , and a great hindrance to a Man from attaining Perfection , and will make him uncapable of doing that good which God intended he should do in this Life , and by this Body . Others again think it their Perfection , to be in a passionate emotion of Mind , having no regard to the good use of their Understanding , or their other Faculties , which yet are far more necessary to them , and beneficial to others , than that Passion is . Now whilst Men have been thus mistaken in their Notion of Perfection , or what it is to be exact ; no wonder if their care and endeavour to be so , have done them little good : Nay , it may be more harm than good . After all this ; if any imagine that this exactness will be a matter of infinite Scrupulosity and Anxiety , and fill his Mind with perpetual Disquiet and Trouble , of Pains and Toyl : Let him know , that when he is persuaded that it is good , and useful , and necessary , and when he has accustomed himself to it , it will be no longer hard and troublesom , but a pleasant and delightful Work. And the harder it seems at first , the greater reason has he to think it is so much the more necessary and excellent . The Sum of what I have exhorted , and which I take to be the true and full Sense of the Apostle's Words , is , That we should take care , give good heed , use great caution and diligence , that we never do any ill , nor omit any good we should not : And that we constantly do all we should . And whatever we do , that we endeavour to do it as well as is possible , as it can be done . That we neither through Negligence and Heedlessness , through Ignorance , or Mistake , or Inadvertency omit , nor knowingly prevaricate in , nor willingly violate , nor carelesly and lastily perform our Duty ; nor do it by halves , lamely and imperfectly . And that we thus behave our selves , not in some single actions only , but in the tenour and course of them , and in our whole Life . The Arguments I have used to persuade to this , have been such as these ; 1. That it 's very agreeable to the Christian Dispensation under which we are , that we should be thus exact in our Lives . 2. That the most absolute and universal perfection of Life and Action is intrinsecally and essentially necessary to our compleat Happiness : And as 't is necessary , so 't will most certainly procure and effect it . And such care and caution , endeavour and diligence is no less necessary , nor will have less Efficacy to make us live perfectly well and virtuously , than that has to make us happy : Which I have shewed , as from several other Arguments , so from a Consideration of the likeness and nearness of Vice to Vertue ; of the great tendency there is in many good Actions and Things to that which is ill ; of the great difficulty there is in setting bounds to several Vertues , and giving each its due place and order : And lastly , of the many things which must be done to keep our selves in a disposition and readiness to know , and will , and do the will of God. I might also have pleaded this from the honour that will come to God and Religion ; and the great benefit and advantage that will accrue to other Men , that shall behold and converse with us if we live thus exactly . But I think what has been said is sufficient to persuade any one who will consider . I shall therefore leave this , and proceed to the second Proposition which I propounded to discourse of . A DISCOURSE OF Redeeming the Time. Of the Second Proposition . EPH. 5. 16. Redeeming the Time , because the Days are Evil. WE ought to make the best of bad Times , when we fall into them , from those words , Ephes . 5. 16. Redeeming the Time , because the Days are Evil. I proceed to suggest some few of those many useful and excellent things , which are contained in these words and to which they lead us naturally and easily , in this plain method . First , We will consider what Time , Season , or Opportunity , is in general ; and what in particular was that Season which St. Paul here means . And also what is the import of Redeeming the Season . Secondly , I will offer some Reasons why we should redeem the Season , and particularly consider that which is here expressed , the Days are Evil. Thirdly , I will mention some of those things which rob us of our Time , and deprive us of the Season , which St. Paul here exhorts us to make our own . Fourthly , I will exhibit some of those Advices and Directions , whereby we may be assisted in Redeeming this Time or or Season . Of the First ; Season or Opportunity , which is the English of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies Time of Action , i. e. such a concurrence of all the Causes , as makes the doing of any Work easy , and gives hope of Success : When there is such a confluence of Causes without , that if we will do what is in us , and cooperate with them , we shall probably not fail to bring what we design to effect . Thus a good Vessel and Pilot , Wind and Tide , make an Opportunity for us to be conveyed to such a place : And if we be but willing to use them to this purpose , they are likely to bring us thither . Whereas , if we would go , when we are not favoured and help'd by such Causes , we shall either not at all , or very hardly , and with much more pains and difficulty come to our Journeys end . To this it will not be amiss to add , that Opportunity does not only signify the presence of those things without us , which contribute towards the producing an Effect , but also the disposition and fitness of our own Faculties to cooperate with them : For if they be in an incapacity ; all External Causes will not make an Opportunity . As if a Man be sick , that he cannot safely go by Water , all the Tide and Wind , &c. do not make it a Season for him to go . And if we take in all this into our Notion of Opportunity , in common Speech we do not say that a Man has an opportunity of doing an ill thing . Tho 't is true , that external Things may so far concur with an ill Mind , that they may make it easy to perper 〈◊〉 some bad Work ; as we say , Occasion makes a Thief . That if we understand ( as generally we do ) by Opportunity , a concurrence of the Causes without us , with our own Faculties , ther we never say that a Man has opportunity of doing that which is Evil. It either is , or is thought good , either by us , or by him that does it . Which shews that even the Community of Men , who make words signify as they please , do suppose , that our Faculties were not design'd or framed to do evil Things ; nor are ever properly and truly fit to do any thing but good ; and therefore we can do nothing which we do not think so . This Observation I think to be true . If any be of another mind , and that Opportunity or Season is applicable indifferently to good or bad Purposes and Practices ; yet I suppose it will be granted , that the Apostle in this place , intends the Time or Season of doing good Actions , such as are fit and becoming , profitable and beneficial ; such as will be honourable to God , and give a reputation to Christian Religion , helping forward our own and others Happiness . So that St. Paul exhorts us here , to redeem the Time of doing all that good which the Gospel requires , of living that excellent Life , and practising all those Vertues which are agreeable to the Dispensation of Christianity ; of doing all those good Works here on Earth , which by our perfect Institution we 〈◊〉 assisted and obliged to do . And if this be the Action that St. Paul means , it will not be 〈…〉 ou● the 〈◊〉 , which when they 〈◊〉 make it a good Season for doing thus ; when ii will be more easy to live well , and we may ( prob●bly ) be more successfully good , and attain all the Ends of our Excellent 〈◊〉 . Now a constant firm Health , a competent provision of the Necessaries and Conveniences of Life , freedom from Slavery and long Restraints , for the most part to live in Society , a state of Peace and Quiet , of good Will and Amity with Men , and an abode here on Earth , till Age has made us useless ; these are the things which we commonly and truly think do all conduce to this purpose . But yet I dare not say , that such a Condition would be best for all Men. Experience proves to us undeniably , that a mixture of Good and Evil is best for the generality of Men in this State : to have a dash of Adversity , nay , to be in a more depressed Condition , may , I believe , be generally better for us . Some Men are good in Sickness , or in Want ; who , if they enjoy'd their Health , or lived in Abundance , would not be so . Nay , I doubt not but this is true of the Community of Mankind ! And that the wise and good Providence that rules all things , has so ordered it , that the far greatest part are poor , or sick , or under restraint , or have Enemies , or do not live long ; because he sees it necessary to keep them under this sharp Discipline ; and for this Reason , that hereby they may be trained up to be and to do Good , and kept out of those Temptations which would be irresistible to them , and so preserved from doing those Wickednesses which would make them liable to the unalterable Justice , and beget such a disposition in them , as might endanger their being irrecoverably bad and miserable . I cannot but think that these Evils are Medicinal , and good Antidotes , which the wise and good Physician makes use of , for curing the worst of Diseases in some , and preventing them in others . Nay , that even very good Men have found it good for them to be thus afflicted ; so David tells us : So Job , and other the best of Men in former Ages . Yea , the Son of God himself , and his first and best Followers were persecuted by Men , and afflicted by God in the worst of these Instances . By all this I am convinced , That even Poverty and Disgrace , and such other Calamities , do not only contribute to bad Mens becoming good , but to good Mens being better , by giving them an opportunity for the exercise of some Vertues , which would have had no place in a prosperous State , and are necessary to our Perfection . But tho I grant all this , yet considering the imperfection of the best of Men , and the necessity of Health , and Liberty , and Plenty , and Peace , to enable them for those Works which are proper and useful in this State , and to compleat their Vertue , ( which can never be , unless they pass through varieties of Conditions ) I can't but look on these things as conducing to the good Life of Christians . However these things may not facilitate the practice of Vertue to all Men , yet they will to such as know how to use their time ; 't is best such should be at liberty , and that they who know how to employ an Estate , should have one ; and if they be disposed to do something better than drudg for the Body , that they should not be taken up with providing for that ; and such real Christians are , and if they who pretend to be Christians were , I do not doubt but it would be thus with the generality . Thus much I thought fit to say , lest from my Explication of this Phrase , any should raise an Objection against that Providence , which orders all things according to greatest Wisdom and Goodness , and undoubtedly makes that the Condition of every Man which is best for him , either to help him to live well , or to keep him from living ill ; to promote his Vertue , or to restrain his Wickedness : Or where he would not do well , to make him suffer , that so he may hereby become capable of receiving good from the hands of him who will recompence us , not only for the good we do , but for the ills we suffer . After all then it remains , that a healthful , free , peaceable , plentiful Condition , and a long Life may pass for Opportunity , or such a confluence of things as make it more easy for us to live well . Which may be farther evinced by this Reason , that by being in this Condition , we are freed from the importunate cravings of divers natural Appetites , which are hereby gratified and satisfied ; and if they were not , would by their importunity disturb and hinder us in our pursuit and practice of Goodness . This then that I have said , or part of this , or what ever it is , that in concurrence with the Goodness of Christians , would contribute to their doing that Good to which their Religion obliged them , was that Season or Time of Action which the Apostle here commands them to redeem . There are particular Seasons or Times of good Actions , when there is such a confluence of things as help to and in the exercise of particular Vertues ; which , according as there is need or reason for them , we are to endeavour to procure . Let us in the next place see what it is to redeem or buy this Opportunity . This Metaphor signifies , That we must do something to make it our own , to bring it within our Power ; so that if we will , we may use it , and serve our selves of it ; that we may employ it to the purpose for which it serves , as , and how we will ; and it is supposed by the Apostle , That they whom he exhorted to redeem , buy , purchase , or gain the Season , would improve it to the Purposes of Christian Life . So that this Phrase intimates , not only that we are to lay hold on Opportunity when offered , but also that we must endeavour , and be at cost to procure it ; and that not so much to have , as to use it ; for if we do not use , we lose it . It is no where more true than of Time , and Season , which is the best of Time ; not to use it , is the same as not to have it . Thus then in general . To purchase this best part of Time , when there is such a confluence of things , that may be helpful to us in doing some good Work ; as it supposes that we will use it , so it signifies that we should lay out our Labour , our Mony , and be at the Expence , or suffer the loss of any Gratification that is of less worth than that Good , which by the help of this Opportunity we hope to do . And by this I have told you , what is the Price we must pay for such a Season , when things concur to make Vertue feasible . And the more feasible they make any good Action , or course of Vertue , the more valuable is that Opportunity which they give us . And its Rate will be always more or less , according to the greater or less goodness of that Action or Life which it helps to . Nay , which may seem strange , yet so it is , That even Life it self is not too much to give for an opportunity to do some one Action , which may be so hugely beneficial , that it is really of greater value , than our stay here an hundred Years , and than all the good we could do in that space ( if we left this one undone ) could amount unto . Such , I take to be the laying down my Life for the Sake of Religion , or the Service of our King and Country , or of any one excellently good , and publickly useful Man. And it is unquestionably better to part with Life , much more any thing less valuable , than to do violence to , and forgo a good Conscience in any one Particular . I need to add no more to this general Explication of what it is to redeem the Time or Season , but put you in mind that the Phrase implies , 1. That we are not to neglect , to part from , to lose , and forgo it : but , as Solomon says of Truth , Buy the Truth , and sell it not ; so I may say of Opportunity , Buy it almost at any price , sell it at none ; let it not go , whatever you may have in lieu of it . 2. That we are by all means to avoid the doing good Actions unseasonably , that is , where a Season may be had ; for otherwise they must be done , if it be possible , in or out of Season ; but when it may be had , it should not be neglected . This may suffice for the general . But if it be enquired what in particular the Apostle moant the Ephesians should do , vvhen he bids them to Redeem the Time ? To this I answer ; That I suppose he intended hereby to excite their Care and Diligence ; to put them upon the use of Prudence and Caution ; to employ all honest and innocent Arts , to take all pains to escape those Wiles and Traps , those Snares and Temptations to Sin , vvhich vvere laid for them ; and those other impendent Calamities of vvhich they vvere in danger , if they continued stedfast in their Profession of Christianity . That they should be very vvatchful to observe , and in all lawful and harmless vvays , avoid all that might endanger their losing their Religion , or their Lives , or Liberties for it ; vvhich vvould in part be a dammage or detriment to Religion ( for they would hereby be taken off , if not wholly , yet in great measure from the practice of it ) and consequently to themselves : however , many others would suffer by this , and the Interest of Religion would be weakned . And they were not only to avoid the Evils , the Obstructions and Impediments that attended them , the Mischiefs and Dangers that were impendent , and whatever it was that might discourage them in , or deter them from the Christian Life ; But also they were to be watchful and diligent Observers of the Times ; and with a prudent dexterity to strike in with , and serve their Christian Designs of them , so far as could be consistent with Innocence and Honesty . That they should use honest Endeavours , by the Blessing of God , to preserve and encrease their Estates , take all harmless ways to procure or keep their Liberty ; take care , as much as they may , to remove from their Governors all hatred and ill will against , or but suspition of them ; behaving themselves so , as to deserve the good Opinion and good Will of all Men. In general ; That they use their utmost care and diligence to conciliate the Times to their Religion , that they might both practise that , and escape the Evils of them . That their being Christians might not exclude them from the good things of this Life and World , nor bring them into any Condition , whereby they should be hindred from doing good . Nay , that they should endeavour so to use them , as they might be most serviceable to a Christian Life ; not losing any advantages to Vertue which they offer ; not needlesly and foolishly casting themselves into any such Condition , as would cut them off from , or hinder them in their main business , but wisely accommodating their Condition to their Vertue , so as to make it a Season , and serviceable to their purpose : That tho the Days were Evil , and very contrary to the Christian Dispensation , yet they should take care and pains to gain all Advantages which could be had from them , to serve and promote it , and to make them befriend it ; that the Profession and Professors of Christianity might suffer as little Prejudice , and receive as much Advantage from that as was possible . Thus I have given , not only a general but particular account of what Season and Opportunity is , and of what it is to redeem it . The sum of all is , That we ought wisely to observe , and diligently to improve every Season , which the times wherein we are afford us , to do good . I say , to do good , for 't is in order to this , that we are required to redeem the time . 'T is not for the sake of time : for , Time lying on our Hands is a Burden , a Torment ; 't is not that we may have it to throw away , that we may be idle and unactive ; for , as good not be , as not act ; as good have no time , as not employ it . Nor yet is it to be laid out on Vanity , and spent in trifling and foolish Exercises , in being busy to no purpose . Much less are we to redeem Time for doing Evil , for working Mischief and Wickedness ; this is the worst loss of time that can be : And if none of these be admitted , then it must be in order to doing good . And this , which is the end of all that we are and have , and indeed of all things , may well be supposed to be that which the Apostle intended . What I have thus variously expressed , may be reduced to these three Particulars , which I think contain the full sense of the Apostle's Exhortation ; Redeem , &c. 1. That they should not neglect any Opportunity which the Times offered them , but strike in with every Advantage , every Season , and take every occasion of Good that should be ministred to them ; go with Tide , and sail with every Wind , that would carry them towards the Port whither every Christian is bound , i. e. his own greatest Perfection , and thereby his doing greatest Honour to God , and promoting the best state of his Brethren and fellow-Creatures . 2. Whatever Evils they meet with , they should endeavour wisely to turn them into Good , and of Disadvantages and Hinderances , they should strive to make them Helps and Furtherances to these good Purposes , and thus serve themselves , and the Interest of their Christian Religion of them . 3. Those Evils which were unalterable , and indexible , and could not by any means be accommodated to comply with these good Purposes , they should in all prudent , honest , harmless ways , avoid them . This I apprehend to be the meaning of the Apostles Exhortation to the Ephesians . This I look upon as the Duty of all Christians . I proceed now to the Reasons of it , and small sum up all in these two : 1. We ought to Redeem the Time , that we may do most good : 2. Because the Days are Evil. These are both the Apostles Reasons , only the first is implied , the second expressed . And indeed , unless the first be supposed , the latter will be of no force . 1. That we may do good , we must redeem the Season . ( 1. ) I suppose none will deny , but that doing good is the Work and Business , the End and Design , the very Life of his Life : And that all in Man refers to this one thing ; He is nothing , he is in vain without he attain it . Nor ; ( 2. ) Will it be doubted , but that we act very dependently on things without us : that there are abundance of Actions , which are Good or Evil , according to varieties of external Accidents , as they are seasonable and unseasonable ; and that we need the assistance of other things without , for the doing of those that are unalterably good . How can I relieve my poor Brother with an Alms , if I my self be poor , and have it not ? Or how can I set apart Time for the Service of my own Soul , or of my Friend , or for my Devotions , as I think best , if I be a Slave , and not at mine own disposal ; if I be under Restraint or Confinement ? The force of this Argument is this : If our very Actions , many of them , be therefore good , because they are seasonable ; if the Season encrease their Goodness , and make those that would be good out of season , much better in it ; ( for , whereas in that case there is only an agreeableness betwixt our Actions and our selves , in this there is also an harmony betwixt us and the World ) : If this be true ; And if we also in our Actions depend on favourable Circumstances , and must be befriended by things without us : then we ought to use all honest Art to gain the Season , and to make things on our side , that we may still hold on our course of well-doing , tho we have but one Point of the Wind to sail by . 2. The Days are Evil , therefore redeem the Time. The former Reason was taken from the End , this from the difficulty of obtaining , and the danger of missing it , unless we observe this Counsel . All Times are not alike Evil. But yet , as our Saviour said , sufficient unto the day , i. e. every day , is the Evil thereof ; so there are no Times , wherein there is not Evil enough to excite the Cares , and to exercise the Patience and Diligence of every good Man. There are Temptations to Sin , and Dangers of Suffering in all Ages . Since Man was first made , the old Serpent , and all those degenerate Men , whom that wicked one has gain'd to his Party , have been in all Times opposing and persecuting the Good ; tho sometimes the Divine Providence has restrain'd their Fury , and they have been able to do less harm ; yet the All-wise God has thought fit thus to exercise and try us . And because we are to live under such Trials , it behoves us to take care , that we do not needlesly run into the Evils with which we are beset ; that we prudently decline the Traps and Gins that are laid for us ; that when a fresh Gale blows , we neglect not to sail with it ; that we dexterously strike in with Opportunity when it invites : And not only so , but that we use our best skill to procure one , to make things serve our honest purpose ; because if we do not thus , we shall be able to do very little good in our Lives , since we are like to meet with so many Difficulties and Hindrances in it . Having thus argued in General for our Redeeming the Time , I shall now consider those three Particulars distinctly , in which I summ'd up the meaning of that Phrase . And shall give Reasons for every of them severally . 1. Reasons why we should take every Opportunity that offers it self , and be careful wisely to employ it , neglecting none . 1. If we do not thus , we do not comply with the Divine Providence , we do not suit our selves to things , nor are uniform with the World. God offers me help , and I refuse it ; He works before , and would work with me when he gives an Opportunity , but I regard not the Works of the Lord ; I reject his assistance . And what a thing is this to be said by God to Man , I would have helped thee , and thou wouldst not be helped ? I would have reliev'd thee , but thou regardedst not the Succours which I sent ? And yet thus it may be truly said to every one that neglects Opportunity . And as there is a prophane neglect of God's providential Dispensations , in letting Seasons of Actions slip by ; so there is an unnatural jarring with things about us , a difformity and discord with the World. For , they invite us to Action , but we will not act ; they have prepared our way , but we will not walk : All things else are in a readiness to assist us in some good enterprize , only we our selves are backward . What a thing is this , that the World , the things about us , should be more forward than Man to bring forth a good Work ? that things below us should so readily give their attendance , offer their Service , and invite us to it , while we , the best of God's Creation here , shall be behind-hand ? When they meet together , and , as it were , cry out to us , Lend us your hand , do you our Master join with us , and this Good , or that great Work will be done ; What strange perverseness is it in us to refuse ? When things say , Come , let us go to the House of God , or to the House of the Poor , or to visit the Sick , or our Friends ; or to our Closet , Study , or Shop , and yet we will not go , what a schismatical contumacious Humour is this , when we thus divide and cut our selves off from the World , as every one does that neglects those Opportunities , which things conspire to make him ? That 's the First . 2. The using of Opportunities proceeds from a good Principle , the losing them from an ill one ; and this argues the one to be good , the other bad . For such as the Causes are , the Effects will be ; the sweet and the bitter Fountains will send forth Streams of the same Nature with their Sources Now if we trace them upto their Springs , we shall discover that all non-use of good Occasions arises from such Causes as these : Either Men are ignorant what makes a fit Season , or inobservant , or careless whether they do well or not ; or slothful , that tho they be jogg'd , will not waken ; or over intent and busy on other Matters : As Martha was , Luke 10. 42. when our Saviour told her she was troubled , and careful about many things , which took her off from the Opportunity she then had of hearing his Doctrine , which her Sister gave heed to : Or , they are froward , and will not comply when things invite and call them . On the other Hand ; he that makes use of the Seasons that are offered him , must needs be a prudent and careful Observer of things without him , diligent and intent upon doing good , sensible of his own insufficiency , and of the need he has of help from abroad . He must be a Man of great Vertue , and good Government of himself ; a Man of an excellent Spirit , whose Heart is alway thus fixed , so as to give no stop , no check to things , but suffers them to have their free Course , stays not behind , but follows them to all that Good to which they lead him . 3. Consider the Effects , which are or may be consequent on our using , or not using the Seasons that are before us . Great Good comes of the one , and as great Evils of the other : Indeed , no Man knows how great either may be . Exempli Gratiâ , The Bells call thee to Church , and no more necessary business keeps thee from it : thou goest , whither not only the Thing it self , but the Season invites ; thou joinest with the Congregation in Prayer , how knowest thou but God is prevailed with by the hearty Prayers with which thou art joined , and will bestow upon thee the greatest of Blessings , the pardon of thy Sin , the healing thy Distempers ; or may supply thee in what thou wantest at present ? Nay , and these Prayers shall be a stock laid up for thee in Heaven , and be remembred a great while hence , and on this score thou shalt find opportune help in the day of trouble . Again ; thou hearest the good Word of God read , or explained ; and thou attendest to it , and art enlightned in some Truth that will direct thee in thy way to Heaven : Thou hast had some good Seed sown in thy Heart , which will grow up to Eternal Life : Thou hast been persuaded of some good proposition , which afterward becomes a principle of Wisdom , and Vertue ; and is indeed the Foundation of thy Happiness . On the other hand ; Thou regardest not the Summons to Church ; but either sleepest , or drinkest , or talkest on , or followest thy Game , or that which thou callest thy Business , as if thou hadst no other ; and thereby , not only neglectest to honour God in the Assembly , but deprivest thy self of the great , thou knowest not how great Good thou mightest have received . Besides , who can tell how many Temptations , and Snares , and Mischiefs he has brought himself into , by refusing to comply with so fair an Offer ? Thou wouldst not worship God in Publick , and it may be thou art serving the Devil in Private : Thou wouldst not associate with them that call upon God , and perhaps in the mean time thou art got into a rout of prophane debauch'd Revellers ; and art fallen into Temptations from which thou canst never get free ; but wilt grow worse and worse , till thou beest irrecoverably bad ? Thus , the loss of one Season may be the loss of Happiness , and thy ruine for ever . Take another Instance . Thou hast a sit Season of Reproof administred to thee , i. e. Thou by thy Office , or by the Rank in which thou art , the Authority thou hast over , or the Interest thou hast in some Man , art fit to advise , rebuke , exhort him ; and at this time thou art fit to speak , and he to hear . All things conspire to make thy Reproof acceptable , and to give probability of Success ; at least , there is nothing to discourage thee from attempting the amendment of thy Brother : If thou dost now strike in with the Opportunity , who knows what good may come of this ? It may prove the recovery of a Sinner out of the Snare of the Devil , and not only be the saving of his Soul from Death , but the benefits will probably flow over to many others , his Wife and Children , his Friends and Neighbours , and as many as have to do with him who has hearkened to thy Counsel , shall be the better for it . Thou hast by thy advice helped to reform him , and will not he take the same course with others that has been used with himself ? And they likewise will propagate the Good to others , and who knows where it will end ? Thus thou mayest have done a kind of infinite good , by laying hold of an opportunity of Reproof , and none knows but all this may be true of every one . Whereas if he neglects any one , he can't be sure but that then he might have said that to his offending Brother , which might have been his Reformation and Recovery ; and the Omission of which may prove his utter Undoing : For ought any Man knows by his neglect of some , of any one Opportunity , he has lost not only one , but many Souls . Thus we see how great Good may come of using , and as great Evil by non-use of Opportunity . That 's the third . 4. We must give an account to God of our Opportunities , and answer before the great Judg , how we have employed these Talents , and be doomed not only according to the Good we have done , but the Opportunities we have had . He that has done no more under more and fairer Opportunities , than he that has had fewer , will not then be able to acquit himself so well . Can he that has a thousand pound a Year , but gives no more Alms than he who has a hundred , hope for the same favourable Sentence from the righteous Judg ? Undoubtedly the more and better Opportunities any Man has had of being , and doing Good , the more he has to answer for ; and according to his improvement , or Non-improvement of them , will be his Sentence . To whom much is given , of him will much be required . One by his Learning , and Prudence , and Eloquence , and Riches , and Honour , and Friends , and Interest has great Opportunities of doing abundance of Good , which the ignorant and poor Man , who has no Friends , wants : And if the other does not improve his Advantages of doing the Good which he may , much more than this unlearned , poor , unacquainted Man of no Interest , he will not be acquitted by the Judgment of God. 5. Our Opportunities are but few , and those that are , are very uncertain ; therefore neglect none . How seldom is it that things do so happily conspire into a Season ? Therefore we should make the best of those few we have , and welcom that which comes but seldom to us . If there be but one favourable Wind that comes at such a time of the Year , the Seaman watches for it , he 'll be sure not to stay behind : But besides , as the Winds and Tides of Action do not come at set-Times , ●o they have no fixed Periods , but are to us very contingent and uncertain . Now this should make us still more careful not to neglect them . For , when they are once past , we know not whether ever they will return to us again . The Wind goes and returns again into the same Coast ; the Tides ebb and flow again after so many Hours : But if an Opportunity be gone , we cannot promise our selves that we shall ever have another . I may add , that as Opportunities are but few and uncertain ; so when they are , they are very short and hasting away . All things are in motion , and no one state of them is lasting , they are perpetually flowing , alway on the Wing ; therefore make haste to improve them : Think not only what we shall do , but be as quick to do what we think ; not only resolve , but perform what we resolve presently ; put it not off till to Morrow , not knowing what a Day , what an Hour may bring forth ; a few Minutes may make a great alteration in either us , or the things that make it opportune for us to act : And if either they , or we alter , our Opportunity is gone . Life it self is but a short and frail thing , and yet it is not one half of that , that is a time of action . 6. Some Opportunities once lost , are lost for ever , are irrecoverably gone . Indeed , in some sense , all that are lost are irrecoverable , for no power can make that which is past , not to be past : The Guilt I have contracted by such a Neglect does , continue ; and nothing can now hinder that I should not have sinned . But this is that which I mean , that some Opportunities are so lost , that not only the same ( which can never be ) but none of the same kind , none like them shall ever be again . Exempli Gratiâ , I part with a Friend , he dies , or he falls distracted , or he is gone out of my reach ; I had opportunity of saying that to him , which would have been of great use to him to have been told him . But now the time is past , and I must never more see him to acquaint him with it . Some such there are , of which we can say , that they never will return again ; and ( which amounts much to the same ) we cannot say of any that they will. I saw my Friend yesterday , and had somewhat of moment to say to him , but I put it off till another time , yet am not sure that I shall ever have another . I might this day have done a Kindness to such an one , a good Office to another , but did it not , and it may be I shall not have another day to do , nor they another to receive it . Thus some Opportunities are lost , irrecoverably lost , and for ought we know all are so . 7. We have already lost much Time , and many excellent Opportunities , wherein we might have done much good . Let this be an Argument to us why we should lose no more , but readily catch hold on them , as they offer themselves . Who is he that reviews the actions of one day , who may not tax himself either for his total neglect , or but half-improvement of the Seasons he has had ? But alas ! when we look over our Lives , how ought we to be abash'd for the many fair Opportunities we have had of benefiting our selves , and our Brethren ; which we have most shamefully let slip ? Nay , have we not abused , and perverted them ? have we not only not done the Good to which they invited , and assisted , but done the Evil which they hindred ? Have we not hurt and mischief'd , both our selves , and our Brethren , when we might so easily have done good ? If the case be thus for the time past , let us by this be persuaded to be more careful for the future . Let the remembrance of the many good Hours ill spent , make us watchful lest we fall into the same Guilt again . If the good Providence of God shall give us new Opportunities , let us not again foolishly and carelesly squander , or idlely sleep them away , or frowardly waste them ; lest we justly provoke God to deny us any more : Which would be a most terrible Judgment , and yet very righteous . We have lost much time , never to be recovered ; do therefore what may be done , to redeem what is past , by double diligence in improving the future . Let me add , that the time is coming that we shall wish for one of those many good Opportunities which we trifled away , when we come to our Death-Beds we shall in vain call back those Seasons . Let this Consideration make us very careful not to neglect the least occasion of doing any good , because we shall wish we had not . These Reasons may be sufficient to persuade us not to neglect any , but to use every Season of Action , that offers it self to us . I now proceed to 2. Reasons , Why we should not only take Opportunity when 't is offered , but endeavour to make it ; and to change the things that are contrary to us , to be on our side , and serviceable to our good Purposes . Now that I may evince the reasonableness of this ; First , I will declare what is here supposed . Here are two things supposed , which if they be not true , then neither is this good Counsel , which is built on , and implys them ; but if they be both true , then is it necessary : They are these . 1. That Opportunities are few . 2. We do very much , in our acting , depend on them . 1. The first of these I have already said something of , and I believe there is none who is not fully persuaded of it . For what Man is he , who sees not how short his Life is ? And of that little time , how much is taken for the maintenance of it ? And when we are sit for Action , vacant for doing Good , how are our Hands held by things falling cross to us ? We fall into Company by accident , or are constrained by some occasions , to be with such Persons where we spend much time , but can do little to promote either their welfare , or our own . Whosoever watches for , and is observant of Opportunities and Seasons , he knows they fall out but seldom ; he often finds things to be wind-bound , and tho he fain would , yet he canriot stir . I do not mean by this , to justify the lazy and careless in their Complaints , who lay their own Neglects on want of Opportunities ; for tho we have not so many , yet we are not quite destitute ; we have some , tho not so many as the diligent Man could wish for ; yet we have more than the idle will own , or care to use ; and sufficient for the doing that Good , which we are capable of doing , if we do but observe and make use of them : However , if the Sum total of them be computed , they may well pass for few . If all our Life were a continued succession of Opportunities , yet that being so short , and so interrupted , they are but few at most . This is the first thing supposed . 2. We do very much in our Actions depend on Opportunity , this will appear if we consider these three things . 1. Some Actions are not good if they be not done in Season , and unless they comply with , and be suited to external Causes and Circumstances . There must not only be an agreement betwixt the Action , and him that , does it ; but it must also be suited to its Object , and accommodated to things without . Exempli Gratiâ , Reproof to an Equal , or Inferiour , that is not by Passion or Prejudice so possessed , as that what I shall say can make no Impression , is good : But when it is of a Superiour , or an Equal indisposed to receive it , 't is not good ; 't is unfit and foolish , 't is importune and unseasonable . And it is the same in most of the Actions of our Lives ; if they are not opportune , they are not good . And this I may say of all , that the more seasonable , the better they are . This is one thing which shews our dependance on a fit Season . In this case , tho we could do Actions without it , yet we should not . 2. Other Actions , tho we may and would do them , we cannot . We must be helped from abroad , or of and by our selves we can do nothing . There is no Man such a Stranger to himself , and so ignorant of his own Insufficiency , but knows he has need of the concurrence of many Causes with him , to bring forth a good Action , besides the assistance of God's Grace , and all those many things that fore-pare a Man for Action , and make him big with it ; there are more still that must help to elicit and bring it forth . Exempli Gratiâ , Tho a Man be never so wise , and full of knowledg , and tho he have never so great a list to communicate it ; yet unless he meet with others , and those that are capable of it , he cannot do what he desires , and is so well qualified to do . We cannot do the Good we would without the Help , the Midwifery of External Causes and Things , i. e. if we want Opportunity . 3. Tho we could , and should act without Opportunity ; yet our Action would be very often without effect : For , in most cases , Success depends on the concurrence of those things that make Opportunity . A Man would not have good Designs and Performances prove Abortive , yet if they do not , he must be beholden to this : 'T is this must bring what he does to good Issue . As soon may a Man make a Voyage without a Ship , or Boat , or when he has one , against Wind and Tide arrive at his intended Port ; as in most undertakings , have desired Success without the concurrence of external Causes . Exempli Gratiâ , Tho a Preacher use his utmost Skill and Care , to compose his Discourse for the benefit of those whom he expects to be his Hearers ; yet if it so fall out , that they either cannot , or will not come to hear ; or if they do come , yet fall asleep , or talk , or their Thoughts are taken up with other matters , that they do not attend ; or if they presently forget what they heard , or never once consider it : that is , unless things conspire so as not to hinder from hearing , or attending to what they hear ; from remembring and considering , at least , the drift and scope of the Sermon : He labours without Success , that made and preached it . Thus it appears , that we act in dependance on such a happy confluence of things , as make a Season or Opportunity . And if this be true , and that also , that the Opportunities are few which offer themselves to us ; then it will follow , that unless we will do nothing at all , or labour in vain , we must endeavour by our skill and diligence to make Opportunities , to make things as pliant to our Purposes , as serviceable to our Designs , as is possible . If the Mariner would never put out of the Harbour , nor weigh Anchor but when the Wind blows full in the Poop , he must lye still for the most part : And if we will never act , but when Opportunity favours us with a fair and full Gale ; I doubt we shall be most commonly idle . No , but we must , when the Wind is not with us , make it serve us , by gathering it into our yielding Sails ; and when it is full against us , yet we must then take the advantage of a Tide . The sum of this is , That we must have help from things without us , both to act , and to bring our Action to some Issue . And things without us will not favour our Enterprises , unless we use our best skill and Endeavours to make them serve our honest Designs . But when times are ill , and things go cross to us , then especially are we to labour to serve our selves of them , and make them helpful to us . Secondly ▪ This is Wisdom to accommodate things , to make them comply with those good Purposes , which of themselves they thwart and oppose . It is Wisdom to take the Occasions that offer themselves , but it 's far greater to make Occasion , and to work things out of an opposition or unprofitableness , into a subserviency and usefulness to our Undertakings . It 's great skill in the Mariner to sail with a Wind that 's within one Point full against him . I am apt to think there is nothing we meet with , but may be serviceable to a good purpose , and if we prudently and dexterously make application , it will be so ; if not to one , yet to another : Nay , possibly to that which it may seem to oppose . Exempli Gratiâ , A Man is very impatient of any check , or censure in himself ; but yet forward enough to blame and controul other Men ( which often go together ) ; In this case , to deal with this Man , as Nathan did with David , to lay the Scene in another place , and to cast the Fault on another Person . For he will not fail to aggravate that Crime in another , which he would spare in himself . But when he has condemned another , Natural Justice will not suffer him to be so partial , as to acquit himself . And thus , by a side-Wind , he comes to the Place whither he was bound , and makes use of that which was in it self Evil , and a Hindrance , to help him to attain his End. He makes an evil Thing promote a good Design . I have said enough for my present purpose , to shew , that it is Wisdom to bring things that are cross to us , to serve us ; to make Enemies Friends , and of our Party ; to make that which was a Neuter , and of no use , to be profitable . This is great Wisdom . It is both the Effect , and Cause of great Wisdom : It is the Exercise , and will be the Improvement of it . It is one of the greatest and surest instances of Wisdom that can be given . No Man can give a better proof , that he is a prudent wise Man , than by making ill things serve good Purposes . Therefore if we would be , and shew our selves to be wise Men ; let us , when things are not to our Minds , nor will fall in with our Designs , by our dexterous application , make them pliant and serviceable : That others may see , and admire this our management , and that both we , and they may receive the benefits of such excellent Wisdom . 3. To this I add , that to do thus is Divine and God-like . This is the Glory of God , that he can bring Light out of Darkness ; Order out of Confusion ; Good out of Evil ; nay , the greatest Good out of the worst of Evils : So that nothing , how bad soever , has fallen out , which the over-ruling Providence will not make to promote some most excellent Design . He ordinarily brings about not only the greatest Ends by the least , and unlikeliest , but by the most opposite contrary means that are : And sometimes delights to walk in difficult ways . Of all which , I need but name that one instance of the Salvation of Man. Now then , if this be the Glory of God , shall we not esteem it ours ? Is it our perfection to be like God ? Let us esteem it so , and endeavour to be like him in this ; create Opportunities to our selves , make them to be , where there was none before . Let your contrivance bring them out of nothing , or that which is worse than nothing ; That is , when all things conspire to oppose , and to hinder you from doing the good you desire , and intend to do ; out of this very opposition make your selves a Season , and try to turn it into an Occasion and Advantage . Which if we do , we shall imitate that most adorable Providence , that accomplishes the Ends of infinite Goodness , by the services of things that are adverse and contrary to them . 3. If we meet with things that are unalterably evil , and by no prudence or care of ours , can be made for our purpose , or to minister to any good Action ; we must then decline and shun them : Remove our selves from them , if we can't remove them from us . The Particulars , when this may , and how it should be done , will fall under the Advices : I am only now to shew Reason why it ought to be done . And it will be sufficient here to mention the Principal , and indeed the Reason of all that can be assigned ; and that is this , viz. That we may be in the best Capacity to do most good . For this cause we ought to walk accurately . For this we are to redeem the Season in those two foregoing Particulars , as well as in this . And it is a very sufficient and satisfactory Reason , why I should by all prudent Care , and honest Diligence avoid those unhappy Circumstances , which will not only help , but hinder me in doing the good which I might in another Condition do . For this cause I must not foolishly throw my self into , no , nor stay in such a Condition as that , if I can by fair means keep , or get out . If I should do otherwise , I should do a vain , fruitless thing ; I should not put my self to those good Uses , for which I may serve : I should violate the Precept , and do directly contrary to the Reason of the Apostle's Exhortation , of redeeming the time , because the days are evil . Which certainly signifies this in part , that we are to decline Dangers and Evils , not universally all Dangers in any ways , but only those that cannot be improved into an Opportunity , either by our acting with , or suffering under them . If one way or other , they may be so managed , as to give us an occasion of doing good : I do not think they are to be declined , unless it may be done honestly , to rescue our selves into better Circumstances that will assist us to do more and greater good . This then is the reason why we should shun those Evils which we can't make pliant to our Christian Purposes , because we are to imploy our selves to the best Purposes . I might add also , That to do thus , is but a compliance with a natural Inclination , which makes us averse from ( suppose ) Poverty , Disgrace , Sickness , Death , &c. Now the Design● and Reason of this natural Inclination is , that we should keep our selves in the best Condition in which we can be to do most good . For , all things are good , and therefore desirable , so far as they give us an opportunity , or help us to do good : And whatever it is that is no way conducing , much more that is an hinderance to it , is evil . And it is on this account , and thus far , that we are to avoid Poverty , Sickness , Death , &c. whatever are incompliant with , unserviceable to , and Hinderances of our doing good , or living the Christian Life , and practising the Vertues which our Religion requires , we are to withdraw from and avoid . I have done with the Reasons , why we should redeem the Season , which all rest upon this as their Basis , viz. the great Utility and Necessity of our doing good , our exercising the Christian Vertues , and the great seryiceableness of Opportunity or Season , and indeed the absolute necessity of it to our doing good . Unless we do well , and live the Christian Life , we cannot be happy , nor attain the End for which we were made ; unless we have Opportunity , we cannot do well . I proceed , in the third place , to shew what some of those things are that deprive us of our Time , that hinder us from using it as we should . But I will bring that under the fourth Particular , the Directions and Advices . Some of these are general and preparatory , others more particular and immediate . Again ; some do more especially respect our selves and our Actions ; others do primarily refer to the things without us , which make Opportunity . I begin with those that most expresly relate to our selves . 1. If we would lose no opportunity of good Actions , and make to our selves as many good Seasons as is possible , for the practice of Vertue ; Let us endeavour after a clear and large Knowledg of all that is good for us to do ; and strive to comprehend fully all that , which in our several Varieties of Circumstances and Conditions we are in capacity of doing . Whatever good it is which comes within our compass , whether in respect of God , it be honourable to him ; or in relation to our selves , it be Persective of our Natures ; or in reference to others , it be beneficial to them ; let us labour to understand this fully . The Usefulness , and indeed the Necessity of allowing this Direction , appears at sight , For , whosoever is ignorant in , or mistaken about the Good he should do ; how is it possible that he should lay hold on every occasion of doing it ? We may as well suppose one who knows not what Port to make , to hoist up his Sails , and make use of the Wind when it blows : Why ? He knows not which way to steer , and the other understands not what is the Good he should do . He also is in the same case , who is mistaken , and thinks that to be Good which is Evil. He will steer a quite contrary Course to what he should . He will watch for the Seasons of doing that Evil which he thinks to be Good ; and will force things to serve him in prosecuting his Mistake : and this is so far from making use of Opportunity to do well , that he abuses and perverts it to do ill . But this is not all I intend by this Direction : another Reason of it is this , lest for want of it , we let slip the occasion of doing some good or other . For he that understands not ( or , which is the same , considers not ) his Duty to God , how he ought to go out after him in Affection , and humbly and sensibly acknowledg him ; he will neglect the many fair occasions of Devotion , that continually offer themselves to him . But he that comprehends fully not only that good which has Man , but that also which has God for its Object , will be out of this Danger . 2. Let 's not only understand , But also be willing and desirous of doing every good Work ; without this our Knowledg will not suffice to engage us to let slip no Opportunities of doing it . If there be any that we have no mind to , we shall be regardless of the Seasons of them ; we shall rather shut our Eyes against them , than look for them : rather run and hide our selves away from , than seek after them . Let us therefore always keep a willing Mind to do every good Work. What signifies Wind and Tide to him that is unwilling to take a Voyage ? If I have no Mind to my Devotions , what will Health , and Leisure , and a Closet , and all the things that invite me to that great Duty , signify ? And tho I have every day the same Summons from things without me , yet 't is all to no purpose ; that Season is lost upon us , 't is a Prize put into the Hands of such , who have no Hearts to use it . Let us then be willing and desirous , and that in no low degree , but let it be our chief Desire , or main End and Design , to do all the Good we can . For , if it shall once obtain this place in our Hearts , we shall then both take and make all possible occasions of accomplishing this our End ; we shall lose no Advantage that can be had . 3. Nor must we only be willing and desirous of , but ready and prepared throughly for every good Work. We must endeavour to furnish our selves so , as we may be in a fitness of doing all that good , to which any occasion shall invite us , E. G. To defend the Truth of my Religion , and to give any one that asks me a Reason of the hope that is in me ; it is necessary that I should not only understand that this is good and fit , and be willing to do it ; but I should qualify my self for it , by a through Consideration of the Arguments for , and the Objections against it ; and I must , if I would not miss an occasion of doing so good a thing , endeavour to furnish my self throughly with all those Abilities , and if I would perform it well also to keep that Temper which will fit me for such an undertaking , and give a Probability of Success . Again ; If I would improve every Season of doing good , I must , if I be poor , and not able to relieve my necessitous Brother , labour that I may have somewhat to give to him that wants , as the Apostle advises , i. e. I must take such honest ways as I can , and use such Diligence , that I may , when a charitable Occasion offers it self , comply with it , and do that good to my Neighbour , to which Opportunity invites . The Reason of this Advice also is very plain : For , tho we understand , and have a Desire to do some good , yet if we be unqualified , not fit for it , the Opportunity will be lost notwithstanding . Tho a skilful Musician have never so good an Instrument in his Hand , yet it will make no Musick unless it be well strung and tuned ; nor can we do any good , to which the fairest Occasions invite us , unless we be strung and tuned , throughly furnished for such Performances : therefore our Care must be to qualify and fit our selves with Abilities , and to be always ready for every good Word and Work , that none may come amiss to us , whether it be to convince , exhort , rebuke , perswade , or by innocent humour to divert and gratify those with whom we converse ; or to hear and receive Instruction from , and be pleased by their Discourse . When therefore we have a Comprehension of all the good we can do , and have a good mind to do it ; we should likewise endeavour to be duly prepared for the doing of it ; that when ever our great Lord shall , by giving us an Opportunity , call us forth to the undertaking , we may not , by our unfitness , disobey his Summons . For , ( to keep to our old Metaphor ) if the Vessel be not rigg'd , tho Wind and Tide serve never so much , they serve to no purpose : And if we be not ready trim'd , and our Sails up , in vain will Opportunity blow upon us ; we shall still lie in the Harbour , and make no Voyage . Besides ; By being fitted for every good Work , if an Occasion favours , we may readily strike in with it : As , if things conspire to make it both fit and easy for me to be alone , that I may imploy my self in thinking , reading , writing , performing my Devotions to God , examining my self , or the like . If I must be in Company , that I so behave my self , so hearken to them , so discourse with them , that , in one kind or other , I advantage both my self and them ; that where I cannot speak to any good purpose in one Argument , yet if there be occasion , I do in another ; and where nothing that 's proper , and of use can be said by me , that I be silent , and as ready to receive Instruction from others , as I would be to give it to them . There is no Condition we can be in , but presents us with various Occasions of several good Actions . There are some Vertues that are proper for a poor and low , others for a rich and exalted State : Some for Disgrace and Disrespect ; others for Honour , and being well-spoken of ; some for Sickness , others for Health , &c. If then we would lose no Season that shall happen , we must be furnish'd and disposed for every good Action : Our Furniture must be ready , we must have it in promptu , within call , for else time passes so fast , that it may be gone from us before we be ●it for it . 4. If we would be sure to lose no Season of well-doing , we must be sedulous and diligent , and in one kind or other , be always doing well . And that we may be so , 1. Let no Time find us idle , and doing nothing , but ever be at work : Let no Day , no Hour , no Moment pass by thee unimployed . If thou shalt at any time observe , that thou art doing nothing , know thou hast lost an Opportunity : for there is no part of time which may not be a Season for some Action . 2. Be not ill imployed . Let not thy Tongue be in motion to utter ill , to speak wickedly , to tell Lies , to talk profanely or filthily . Let not thy Hands be hasty to work Mischief , nor thy Feet swift in the ways of Wickedness . Idleness is a loss of the present time , but to do ill ( is not only that , but ) a loss of the future too ; for some of that must be taken up in undoing that which I have ill done . This is implied in this Direction , that we should neither be idle , nor yet evilly busy at any time ; but ever be doing , and doing good in one kind or other : which if we be careful to observe , we shall be glad of all the help we can get , and so shall strike in with every Opportunity that offers it self : And when we have employ'd all such , we shall seek for more , and endeavour to find out such , as are not so open , and in some sense , to make them where they are not . This Influence will Diligence in well-doing have on us , to make us redeem the Season . 5. On the other hand ; We must take care that we be not at any time immoderately , or confusedly busy , especially in the lesser matters . 1. By being immoderately busy , I mean , that we should not so wholly lay our selves out on one thing , as to make our selves unfit for any other good Work ; that we can neither observe , nor comply with any Season that would assist us in that other , tho it be better . For this I take to be the State that is best and most suitable to our Natures , that we be ever in a readiness to do good , as we have Opportunity . And , if we so busy our selves in some one particular , that either by being too intent on it , or continuing too long in it , we are disabled from , or hindred in doing other good things , we are over-busy . And of this we are to be careful in reference to Season , that we be not so imploy'd as to render our selves either inobservant of , or incompliant with it . There are varieties of good Works , which we have to do , and there are Seasons for every of them . Now , if we be too earnestly , or too long taken up with one , or with some few of them ; we must necessarily neglect the Opportunities which we might have for doing the rest . 2. As we must not be more busy about any thing than it requires and deserves : so we must take heed that we be not disorderly , and preposterously busy ; but do those things first , which are in order to , and make way for the other . Let those Works be first done , which are either necessary , or at least do very much contribute to the doing of others . Were these two things well observed , we should save abundance of Time , and have many good Opportunities , which by our being busy either beyond the proportions which things require , or without any order , we throw away . Labour therefore to bring thine Actions into Method , that is , give Preference to the greatest and best , and do those first , which make way for , and on which others depend ; and so do every day , begin with those which will make way for the rest . 6. Often consider , and be fully perswaded of the great Advantage , and indeed Necessity there is of our taking Opportunity : Whosoever observes how much we depend on it in our Actions , will be assured of it ; and he that is , will not only lay hold on it , when it waits on him ; but will with Care and Pains seek it , and endeavour by all prudent Management to make an Opportunity for himself . Remember therefore , that it is Season which makes some Actions good , that without it would be evil ; and those that would be good without it , it makes better . It helps us to do some Works , which without such Assistance would not be done : And those that might be done without its Aids , are more easily done with them . It also is necessary to give Success to some of our Undertakings ; and it gives surer and greater Success to them all . And if we are sensible that it is of this Consequence , surely we shall not be careless of it . 7. Endeavour to understand clearly and distinctly the good or ill Influences that things without may have on our Actions ; and of the several ways in which they may be serviceable , or opposite , help or hinder our doing well : That is , understand particularly what Advantages a Man receives from Riches in order to the Practice of Vertue : And what ways Poverty does of it self , or may be made to minister to it . Wherein Liberty is profitable to a good Life : and how Restraint and Confinement may be-friend it . Also of what use the Esteem , and good Will , and good Word of Men is to our doing well : And how their Contempt and Hatred , and Reproach may be turned to its Advantage . Thus let us acquaint our selves with the Advantages and Disadvantages to Vertue , which are in every Condition ; and which are in all things , which make or spoil Seasons . This will be a sure Direction , and a great help to us to make the best use of all things . To every thing there is a Season , saith Solomon , and a time to every purpose under Heaven : a time to be born , and a time to die ; a time to plant , and a time to pluck up that which was planted , &c. And God has made every thing beautiful in its time . That is , at vvhatever moment there is such a Conflux of things , as makes an Action good , becoming , beneficial , feasible ; that is the proper Season , or time of it . And how wise , and good , and happy is he that understands the Season of every thing , and neglects it not ? Now the vvay to this Wisdom is to observe the Influences which things vvithout us , and all Circumstances have on our Actions ; and vvhat Effects they vvill have in Conjunction vvith them . That vvhat I have said hitherto , and shall further say on this matter , may be more clear , and so find a readier Entertainment . I vvill here lay dovvn the follovving Propositions concerning Time , and concerning the redeeming it . 1. By Time , ( as I shevv'd in the beginning of this Discourse ) vve are here to understand Season , or Opportunity , as , both by the usual Signification of the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by the Sense of it in this Text , is plain . 2. Season is Time vvith reference to Action , i. e. as it does not hinder and oppose , as it doth further and promote Action . Novv because Time it self has no Influence , does nothing one vvay or other ; therefore Time is by an usual Figure of Speech , taken for its Adjuncts , for the things that are in , and vvith Time. 3. We are to understand the Action , to vvhich the Apostle here refers , not generally for any kind but only for good Actions , that Practice to vvhich our good Religion obliges us . This Time or Season may be distinguished thus in respect of its Influence on our Actions . ( 1. ) It is then vvhensoever it is possible for us to do Good , tho it be difficult , vvhen things do not necessarily hinder us from doing that Good , vvhich , of our selves , and in another Condition , vve are in a Capacity of doing , this is the least that vve call Opportunity . ( 2. ) When the Times , i. e. the Things that meet together in them , do , not only not hinder , but in some measure , help on a good Action , contributing somevvhat to promote it . This is a better Season than the former . But , ( 3. ) That is the best Opportunity , vvhen things do so conspire , and favour well-doing , that they make it easy to every good Mind : When not only Impediments are removed , and some things do co-operate vvith us ; but the Opposites and Difficulties vvithout us are so wholly taken away , and things do so universally conspire and joyn with us , that if our selves be not , nothing else is wanting to our doing all the good , to which our Religion engages us . These are the three Differences of Seasons in respect of the Influences they have on our Performances . We should also distinguish them in respect of their good Actions , to which they refer , i. e. they may either be Opportunities ; 1. Of doing all Good indifferently . Or , 2. Of this or that Good in particular . Or , 3. They may be general Seasons , which yet do particularly favour and help on such or such particular good Actions : They do not oppose any , but further some . And lastly , we may distinguish Seasons from their shorter or longer stay : from their being more or fewer . All these may , and should be considered by us , if we would know exactly how to behave our selves in reference to the Season ; if we would , as we are here required , redeem it . From what has been said , I may fairly deduce these two Corollaries . 1. Those are good Times or Seasons which do not hinder , but further us in doing good , living well and vertuously . 2. Those are evil Times , which hinder us from doing the good which we are otherwise capable of doing ; much more are those such , which do facilitate the doing wickedly . Thus much concerning Time or Season . I proceed next to the redeeming or gaining it . Which signifies the making it our own : And also the making advantage of it . And that implies and refers to the using it to all those good Purposes to which it serves . For having and using are all one in Scripture-Dialect . This in General . More particularly , and as 't is to be understood in this place . 1. To do that good in any Time or Season , which it either assists us in , or does not hinder us from doing , is that which the Apostle aims at , when he bids us redeem the Time : And 't is to be our design , when we do endeavour to redeem it . There can be nothing else but this intended : For if there were , it must be either , that we should have Time , and put it to no use , which can't be supposed ; or that we should put it to ill use , and this none will imagine was meant by the Apostle . And then there only remains our putting it to good use . 2. But that 's not all , that doing good is the only end of getting , of having , and of keeping time ; but it is the only way and means to get , and save , and improve it . As some things perish in the using , so Time or Season is preserved , and improved in this use of it . Indeed every thing is then kept , when it is put to the use for which it serves . And 't is the only way to preserve it , when we carry it on to its Perfection : that is , use it for those Ends for which it was made , and was fit . Now , that this is that which we are to do , if we would redeem or gain the Time : To do the good which we then can , or can best do ; which is most proper , and feasible , or which is not impossible to be done by us . And that there is no other way to redeem it , will be evident , if we consider , that whosoever does not do thus , he loses his Time. For , so he does , 1. Who spends it idly in doing nothing . 2. Who vainly attempts ; who does much , but 't is ineffectual , and comes to nothing ; he brings nothing to pass ; he that 's busy to no purpose . 3. He that labours but for no good End , 't is not Good that he designs . 4. Much more does he lose the Season , who imploys it in evil Works . Nay , 5. That Time is in part lost , and not husbanded , as every one thinks it should be , in which less good is done than might have been done in it . Tho a Man has been doing well , yet if he might have done much better , he is commonly thought , and said not to have employed , and improved his time as he might , and is supposed should have done . According to this discourse , doing well is not only the End and Reason why , but also the Way and Means , how we should redeem the Time. And it is a plain Corollary deducible from hence , that the more and greater Good any Man does in Time , the more he redeems it . And he that does all that Good in it , which by Man can be done in such a Time , he performs what the Apostle here requires most perfectly : He does his Duty fully , On the other hand , he who does less than the Times will suffer , or it may be help him to do , either doing some lesser Good , where he neglects a greater , or doing but a part of a much greater Sum , which he might do , he does fail in his Obedience to this Exhortation of redeeming the Time , in Proportion to his falling short of doing the good he might . The Sum of all this is , That he who so complies with Things and Times , and as far as they are in his Power , so accommodates them to himself , as to do the most Good which they enable , or assist , or but suffer him to do : He does redeem the Time in the Apostle's Sense . And thus far the Explication of it shews the reasons of those Directions for the doing it , which I have already given ; and will make the entertainment of the few I shall add more easy . Supposing then that we understand what is good for us to do , and that we are alway willing and ready to do this Good we know ; and ever moderately , and orderly busy ; that we are sensible of our dependance on Time , and Things without us ; and that we have got a good knowledg what influences they have on our doing good , to oppose , and hinder , or to farther and promote it , which is all that I have directed hitherto : I proceed now to another general Advice , which is this . 8. Take a view of all the Good , which Men in General , or your self in Particular have a capacity of doing , in respect of human Nature and Faculties . Set before you , all in any kind , which one endowed with the Faculties of human Nature can possibly do ; which is fit and becoming one in such Relations and Conditions , as every Man is , to do in respect of God , of Himself , and of all other Men and Things , all that is honourable to the great Creator and Lord of all ; that is perfective of human Nature in a Man's self , and in other Men ; and conduces also to the welfare and best state of all other Beings and Things . Take a survey of Man , and of all of this sort that he is capable of doing ; survey your selves also , what Good it is in particular that you can do : whether it be more or less than others in your Condition . Now this is all summ'd up in those general Heads , of doing justly , loving Mercy , and walking humbly with God , as the Prophet has exprest them : Or , as the Apostle more fully , living soberly , righteously and godly . But this is not all I mean , that we should know all the Good that can be done by us ; but that we also set before us all the Actions we can do , which are capable of being , and doing thus much good . And they are our Thoughts , and all those which are transacted by , and in the Mind it self ; our Words which convey our Thoughts to others : And all our other mechanical Actions , vvhich directly , or indirectly fall under Liberty , and to vvhich vve may be determined by our Wills. Consider vvell , hovv fit and good all these may be ; What is the Goodness of each of them singly , and of all of them together . And that you may know this , consider what respects they bear , and in what order they are to one another ; how one does prepare and make Way for another ; and consequently , vvhen they do cross and oppose each other . Consider also more distinctly , what Actions are the best , which are of less Goodness , which are of most , and which of least Consequence . This will very much direct us in what order to do them , and in case of Competition , which to prefer . This will hugely conduce to our gaining and improvement of Time , that is , to our doing the most Good , as I have shewn . The Sum of this Direction is , that we consider ( and that not slightly , and seldom , but often , and seriously ) of all the Good we can do , and of all the Actions whereby we may do it . Let us hang a kind of Table before us , wherein the good Actions of our Lives ( the Heads of them , I mean ) may be fully enumerated and delineated in an orderly Series : And let this be in our Eye very often , every day look on it . Think of it so long , and so often , till you be perfect in it , and have no need of recourse to it ; when your Memory shall presently and easily suggest it to you on every occasion : And when we consider what we can do , we must not only think what we can do by our selves immediately , but by other Men and Things . For tho we can't by our selves ( suppose ) persuade another , yet we may by some other that is abler , and has greater Authority with him . There is none but may see the usefulness of this Advice , in order to our doing Good , in which Men so frequently and grosly miscarry , for no other cause but want of this Consideration . Tho they know all the Good they can do , and are willing and ready to do it , yet they do it not ; they often do the contray Evil , because they consider it not : they act preposterously , and so hinder themselves . They do a less Good , when they might do a greater ; they set upon the End before the Means . They do not the Good they might , if they would but take a full and distinct view of all they are capable of doing . Seneca , I remember , gives this Reason , among others , why Men do so grievously miscarry : Quamvis sepissimè de partibus vitae consulitur , nunguam de toto . They seldom or never take all their Actions they can do into Consideration : They do not take a full view of their whole Course and Way , as they must , if they consult about it . If this be so necessary in order to our living vertuously ; 't is on the same account necessary for our redeeming Time , which cannot be done but by well-doing : This being not only the only End why , but the only Means also whereby we can get and keep Time or Season . 9. Take also a general view of the whole Time you have , for all Good ; as well as of those parts of Time , which will most be-friend you in doing this , or that good in particular . If we observe this , it will be a great help . For when we consider in general , what time we have for doing good , we shall see the most we can reckon to be so very short , and that little so very uncertain , that we shall not be able to put it under another account , than of possible , or not improbable : We can be sure of none , but what is present . This will make us very careful to enquire , what is the best and most necessary of all the good Works we can do . And when we have found that , we shall be as diligent to do it with all our might , and without delay . Whatsoever our Hand finds to do , as Solomon expresses it , we shall do with our whole Strength . He that is well resolved that he can make no certain account of any Time , but of that vvhich is , vvill certainly be careful to employ that to the best and most necessary Purposes . And he that does this , has learnt one most excellent Rule for the redeeming his Time. Let him also think before-hand , vvhat parts of Time do most befriend one good Action , suppose Thinking ; vvhen it may be the fittest season for Speaking , and vvhen for other Actions . When you have thus considered your Time , think hovv you have spent it . And if you be sensible of mispence ; for the future resolve on retrenching all your unaccountable expences of your Time : Such as you cannot justify to God , and your ovvn Conscience ; nor to any one that thinks every thing should be put to a good use . Having thus used frequent Consideration , both of the good Actions you can do , and also of the Time you have to do them , and prepared your selves ; 10. Let your next care be to make , and keep a serious resolution of filling up every little space of Time , vvith doing some Good or other . Let it be your constaint care and study to be alvvay doing Good of some kind ; that no Minutes be laid out on evil Works ; no Time leak from you in Idleness ; no Hours be spent on that vvhich has so very little Goodness , that it 's doubtful , or undiscernable . Many of our Businesses afford us abundance of spare Time , vvhich a good Mind knovvs hovv to spend in divine Meditations , or the like . The Naturalists observe that the same Vessel , vvhen 't is fill'd vvith Water , vvill yet receive Bodies of another Nature : And nothing more common than for one Body to incorporate and unite vvith another . I am sure there is no Time but may be more employed than it is . And very fevv of our good Actions , the Goodness of vvhich may not be condensated ; and vvill admit of others of other kinds , and more of the same . 11. Be ever inclin'd and resolv'd to do as much good as you can ; be not content to do a little , but design the most ; do not satisfy your selves to do good only , but still aim at doing the best . By this means we shall crowd more of Good into out Time. The same Ground , well husbanded , will yield twice as much Corn , as if it were in the Hands of a Sluggard . And the same Time may bring forth twice as many good Actions , if it be well look'd to , as otherwise it would . Do as many good Actions together as thou canst : put as much Good into as little room as is possible : Do every Action as well as thou canst ; make it as good as 't is capable of being . 12. Allot the greatest and best , and first Portions , the most of your Time , to the best and most necessary Works , those which most tend to Man's greatest Perfection : Such are those that are requisite to the getting and keeping a good Mind and Conscience , and such a Plight of Body , as renders it most useful to the Soul , in all wise and vertuous Actions , viz. Consideration ; being conversant in the Scriptures , in Prayer , in Christian Conference : All Acts of Justice and Mercy , &c. 13. Where there is an Equality on other accounts , that one Action is not apparently better than the other : Do that to which Season does most invite , Things will most assist in the doing it , and give Probability of best Success when 't is done . The Reason of this Advice is plain , because by doing thus we are likely to do most good , and in a shorter time , than if we set our selves to do that which Opportunity does not so much favour . 14. Take the first Time or Season of doing a good Work ; do not stay in hopes of a better , when , it may be , you may never have another . This is wise Counsel in any good Work , not to be dilatory , to procrastinate . But 't is necessary in those that are inwardly and immutably good , and eternally obligatory . Let no Conceit of present Difficulty put thee off . Do not neglect a good Season , in an uncertain Expectation of one more convenient . Say not to good Works , as Felix said to St. Paul , Go away for this time , when I have a convenient Season , Acts 24. 25. 15. Avoid those things which are certain , and some of them double mispence of Time : Such are these , 1. Intemperance . Whosoever exceed the Bounds which Nature and Vertue has set to their Appetites of bodily Pleasures , they for a space utterly disable themselves from using their Time to any good purpose . And so they continue , till by Sleep or Abstinence they are recovered to their natural State : During which time , how many fair Opportunities of doing brave Actions have they lost ? 2. Immoderate Passion : This does so detain the Soul in the Thoughts of some one Object , that it is wholly inobservant of any thing else that comes before it . Whilst I am over vehemently angry with one , I take no notice of another , whose Wants would otherwise move my Compassion . They do loudly call for my Charity , but I am so deaf with the noise of mine own Passion , that I cannot hear . 3. Wicked Company . Such will be saying , or doing ill things : There is some Danger that the Infection catch hold on me ; and by sorting with them , I become one of them . Or , if by God's Grace , I be preserved from running into the same Excess with them ; yet I may through Cowardise or Imprudence not rebuke them . By suffering Sin on them , I may bring it on my self . If I do rebuke them , it may be to no purpose , it is not likely to have any Effect . Thus if I be not Company-proof , I shall be snared . And if I be kept from falling into their Sins , yet I have lost some hours which might have been better spent in good Company , or in my Closet . 4. Courtship and Complement ; great portions of Time are spent in these Trifles ; by which I do not mean those Expresses of Civility , which become us to use in many cases : but , when we employ our Minds in studying to speak Words , or use Gestures , that are wholly insignificant , that do not correspond with the Sense of our Souls , that have no Truth on which they are bottom'd ; that are used with a vain , with no good , perhaps with an ill Design . How idly , how unprofitably do they lavish away their time , who converse together in this vain , trifling , false , hypocritical manner , who as they are conscious , that no Credit is to be given to what they say , so neither do they believe each other ? And to how little purpose do I converse with that Man , whom I cannot think he means as he speaks ? 16. Be very watchful of our selves in such Particulars , which if they be not regarded , do very much endanger the loss of Time. As , 1. Be careful we be not too prodigal of it in the Gratifications of our Senses , and the Services of the Body . Whilst thou art eating and drinking , take heed of devouring Time also : And spend not those hours in Sleep , or in dressing thy Body , which should have been laid out on thy better Pa●t . I do not by this put eating and drinking , sleeping , and dressing , into the vain Consumptions of Time. No , they are all very allowable things : But , this I say , that we have need to set a Watch over our selves , lest we spend more time in these things , than we can account for , than is requisite for them ; so long as they are good and natural : Let us be doing other things , while we are doing these . While we are satisfying our Hunger and Thirst , let us discourse ; While we are dressing our Bodies , let us be cloathing , and adorning , and sprucing up our Souls , by wise and good Thoughts and Affections . But do not do this profunctorily , and by the by ; for that 's hateful , and a perverse piece of Folly , to let thy Soul have thy Bodies leavings : To do the Work of thy Soul when thou hast nothing else to do ; to cast off thy refuse Minutes to it , and to allow it none other ; to afford it only the few Minutes , which can be spared from the Services of the Body . This may be an Instance , how the same Action may be very good and very bad , according to the Mind with , and the Principle from which it is done . He that lays his Bible before him , and fills up those Minutes with reading , and imploys those Thoughts about God's Revelation , which need not be laid out wholly in dressing : And does this out of the great Sense he has of the far greater Excellency and Necessity of one Work than of the other , he does well in this . But if these little Intervals of Time be all that are given to the Soul ; and if he only cast off the Shreds of Time for the Soul , out of a Preference of the Body , this is hateful . 2. Beware of all diverting Exercises . Those Games which were invented on purpose to take off our Minds a while from more serious Employments , on which they could not be continually fixed , they after prove an infinite Expence of Time ; and by a kind of Witchery do so insinuate themselves , and excite our Passions , and cause a tickling Pleasure , that they detain us much longer time than we can spare from important Business . It is Wisdom in this case , to resolve before we be engaged in it , how long we will stay at such a Sport : And to be sure not to break our Purpose . 3. Compliance with general Customs . Some of these are great Devourers of Time. We spend many hours , and 't is but very little good we do in them . I do not bid you be singular , and break such Customs ; no , I suppose them innocent in themselves , and by my Care they may be so to me . All I advise is , that since they may not require a great , or constant Intention of Mind to use them , we let out our Thoughts after other matters , and lay hold on such Advantages of doing any kind of good as are offer'd . 4. Civil Visits : Such as are made by those who are not quite Strangers to each other , nor yet so well known , as to be Friends and Confidents . I do not suppose these to end in meer Tattle , much less in a saucy Discourse against their Governours , nor in slandering , or uncharitable detracting from their Neighbours , nor any such ill things as these , which is the worst Consumption of Time that can be . But if these Visits stay in general and innocent Discourse , yet we must be careful , that too much of our little Time , which more necessary things call for , be not laid out on these lesser matters . Let us also endeavour to improve these Occasions to the best Uses , of which they are capable . 5. Curiosities . They are things that require much Pains , and are of no great use . Now , if whilst we are in pursuit of these , we neglect something that is more necessary ; if things of far greater moment call for that Time and Pains which we lay out on these Prettinesses , they prove the loss of our Time : and there is great Danger lest our Curiosity should engage us so far in the quest of these dissiciles Nugae , these things that please , meerly because they are rare , and odd , and hard to come at ; that we should not mind the Seasons of doing far better and greater things : Which if we do , we lose the Advantage in part , for we do not do the best we might . 6. Conversation with Friends . It is commonly said , Amici fures temporis ; and there is some danger of it , as there is of every thing that hugely pleases us , lest it should so fix and chain our Souls to it , that they be not ready to fly away with the first Opportunity that calls to the doing some other , and more necessary Good. This that I say , is no Disparagement to Friends ; and which of all the things , this World affords that are without us , is of greatest value . And there is nothing so pleasant , so profitable ; nothing so truly honourable ; nothing that carries with it a Signification of greater Wisdom , and Vertue , and good Nature , than to live in Friendship : And the more there is of this , the larger , the more universal , still it deserves a greater Praise . It is that , which , tho I am occasionally fallen into the mention of , yet , I can hardly forbear to perswade all Men to enter into , and to preserve this most sacred League . Notwithstanding this , I must intimate , that amongst the other Miscarriages you may by occasion of it fall into , this is not the least , That the most pleasant Conversation of your Friend may so take you up , that you may be by this bereft of the Season of doing some more needful Good , which , it may be , whilst you are in those delightful Transports you have in the Enjoyment of him you love and trust , as you do your own Soul , passes away , and will return no more . This Caution should be no more prejudice to Friendship , or bring us into any ill Thoughts of that , than if it were ( as it might be ) applied to a greater thing than Friendship , that is , Devotion , or converse with God himself , which is the highest Act we can put forth ; yet we may be too long in the Mount. There are other Services to be done besides , though none so great as this . 17. Do not thy Actions by halves , nor so as thou shalt need to do them again . Strive to do every thing as well , as exactly as thou canst . And tho it may happen so , as that thou must do it again , however thou mayst be better able to do it than now thou art , yet this is all can be done to prevent it . If we have considered the Reasons why we should thus take every Opportunity , and be perswaded by them ; we shall not only do thus our selves , but also endeavour that others , that all with whom we have to do , especially Children and Servants , may do so . And for that end , I can't give a better Advice , than that we should bring up our Children in some honest Imployment or other , not suffer them to live at large , to do this or that , any thing or nothing , what and when themselves have a Mind to it . And for our Servants , who are at our dispose , that we should take care that they be neither idle , nor ill imployed . Let me also add concerning Friends , when we are with them , that as we ought to be careful , that they do not steal Time from us ; so should we charge our selves , that we do not rob them of it , and by their Civility and Kindness to us , engage them to neglect their more necessary and important Affairs . Thus far I have gone in general Directions , how we may not neglect any , but employ every Opportunity of well-doing that offers it self . The Sum is , Let us redeem as much Time from the less necessary Works , as is sufficient for our doing all those that are of greater Importance . I now proceed to offer some Advice , by what means and ways we should make Times that are adverse and opposite , to become favourable and serviceable to us , as we are Christians , that is , to the Christian Life , and to all that Happiness which we naturally and innocently desire . And also where we cannot make them thus pliant to our Desires and Purposes , how we should avoid those Evils with which they threaten us . That we may proceed more clearly , we we will consider what Days may be said to be evil , and what makes them so . And by this our way will be more plain , which we are to take , either to alter , or to decline the Evils . 1. Those Days are said to be evil , which hinder us from doing , or enjoying that Good , which otherwise we might . The Evil of them is in such things as these : Poverty , Reproach , and a bad Name , Slavery , Con●inement , want and loss of Friends , Sickness , and Death , the Ignorance and Mistakes of many ; but above all , Sin , of which there is greatest Danger . For , all the rest take Men off from doing Good , but Sin makes them also do Evil. If we be made poor , we shall not be able to feed the Hungry , or cloath the Naked , or relieve those that are ready to perish , which the Rich Man can . And if we die , we are cut off from doing , or enjoying any more the Good of this Life : but if we commit Sin , and practise Wickedness , we not only do no Good , but we do that which is contrary to it , Evil. We not only deprive our selves of the Enjoyments that are innocent and natural , but we , by this , bring our selves under great Sufferings and Misery . These , and such like , are the Evils of any Days . And the Divine Providence brings about all the rest , except Sin , either by natural and unseen Causes , which we do not know , or cannot resist : Or , by other Men , who either master us by their Power , or out-reach us by their Wit , or prevail with us by their Authority : Or lastly , by our selves , i. e. our own Folly , and Negligence , and Wickedness . Indeed the greatest Evils of any Times come from our selves . And tho Men generally complain of the Times , the Times ; yet in many Cases , if they would speak truly and properly , they must blame themselves . For , they can't but observe , that other Men are , and they might be very good in those very bad Times , which they so much accuse . Our greatest Danger is from our Selves , more than from Times and Things without us . For , without our own Consents , nothing can make us sin : And if we escape Sin and Wickedness ; nothing can do us much harm . If we keep our selves from doing Evil , we shall not fall into the worst of all those Mischiefs , of which we are in Danger from the Times . 1. Let this then be our first Care , that we do not make the Days evil ; that by our own Ignorance and Folly , our Carelessness , and Viciosity , we do not bring those Evils upon our selves for which we complain of the Times . Perhaps by your bad Example you have infected others ; or by your ill , or for want of your good Counsel , some publick Persons are vicious , and their Vices have had Influence on the Generality , and the Age has been corrupted by this . And now you complain against the Times , when as your self are a great cause why they are so bad . How many are there , who should turn their Accusation of the Times against themselves ? They have , and do help to make good Times bad , and bad Times worse . They neglect their own Duty , and do not do the good of their Place ; they are foolish and idle , and careless , and vicious ; and whilst they are so , no Times will be good to them . They will never find a Season convenient enough wherein to do well : Such a Temper as this , will turn the best into very bad Times . Let us therefore , in the first place , take Care , that by our Wickedness and Folly , we do not change good Days into bad ; nor increase the Evil of any Time. Under this general Advice we shall find most of , or all those particular Directions , which I shall presently give . But supposing that the Times are bad , and we have no hand in it : Suppose them worse than ( God be thanked ) they are , as bad as in any Age they have been , as we can well conceive them to be : Let the generality be given up to all Wickedness , not only debauch'd and sottish in themselves , but profane and irreligious towards God ; and both uncharitable and and unjust , dishonest and inhuman towards Men : But let us imagine the Wise , and the Learned , the Rich , and the Honourable to be hearty Opposers of , and Enemies to the Christian Life and Spirit , and that they use their Wit , and employ their Knowledg , and their Interest in obstructing the progress of Goodness and Vertue , as much as is possible . Nay , not only so , but they who hold the Scepter , by whose Counsel publick Affairs are managed , are violent Persecutors of the Cause and People of God , and of all Goodness ; and their Rage is bent against every one that is like to , and a Follower of the Son of God. Suppose you be in a Family where not only thy Fellow-Servants , or thy Brothers and Sisters , but thy Father and Mother , or thy Master and Mistris be not only wicked themselves , but Abetters of Wickedness in others . Let thy Case also be such , that thou , by being good , wilt not only be in danger to lose the Good-will of thy Equals , thy Friends , but of thy Superiours ; nay , thy Governours will be ready to punish thee with Con●iscation of Goods , Imprisonment , perhaps Death it self : Thy Name is cast out from amongst Men , thou art reckon'd as an Evil-doer , and art thought worthy to suffer all manner of Evils , which Men can inflict on thee . Let this be supposed to be our Case , which was the Primitive Christians ; ( but God be praised it is not ours , for we enjoy Peace and Liberty , we may be as good as we will ; nay , and have many great Advantages and Helps to be good ; yet since we have so very long neglected , and misimproved , and abused them , we know not what calamitous Times the Divine Providence may bring us into . ) Now that we may be better prepared for the making such Times serviceable to our good Purposes , and making the best of all these Evils which may at any time befal us , so as to lose no Opportunity of doing well , which they may be conceived by any Care and Prudence of ours , to afford us , I will lay down some general Advices . The Sum of which is , that , We must endeavour as much as is possible , i. e. as much as is consistent with Religion and Vertue , to conciliate the good will of all Men ; to bring them into a good opinion both of our Religion , and of our selves : To make not only our Inferiours and Equals , the generality , the multitude , to think well of both ; but also to strive to approve our selves , and to commend our Religion to the Rich and the Great , to the Learned and Wise , to Princes and Nobles , to Men of all Employments and Ways , in all Offices , and Relations , and Conditions . And that will be by doing those things , which all commend and esteem Good ; by abstaining from those which every one accounts Evil , and blames ; by being of such a behaviour as all approve and like . This I am sure was the Counsel which was given to the first Professors of our Religion , to teach them how to carry themselves in those difficult Times in which they lived . This is the Sense of my Text , and that which St. Paul seems particularly to have intended , when he bid them walk circumspectly , redeeming the Time ; and that they should strive after an excellent knowledg of the Will of God : All which seems to have particular reference to the Evil Days . In a parallel place ( which we mentioned in the beginning ) the Apostle calls upon them to walk in Wisdom towards them that are without , redeeming the Time ; which plainly imports , that they should have such a Consideration of the Extranei , the Infidels , that by their Carriage towards them , they might gain from them those Advantages and Seasons , which were requisite for their doing the Good which their Religion enjoyned them . This is the general Advice . Strive to adorn your Profession , to commend your selves by that which every Man approves . Commend your Religion , which you will do , if you can but make it appear . And therefore give a true clear representation of it in your Discourses , and then it will carry its own defence with it ; every Man will be convinced of its Goodness . But especially , shew in your Conversation the excellency of this Wisdom . Let it appear by the admirable Effects which it has on your Spirit and Behaviour , that it is a most divine thing , in that it keeps you from doing that which is Evil , and engages you to do that which is Good and Honest in the sight of all Men , But What is that honest Conversation which St. Peter exhorts the Christians to have among the Gentiles , that whereas they spake against them as Evil-doers , they might be ashamed , who did falsly accuse the Christian Life ? 1 Pet. 3. 16. I answer , Tho , it may be , some Men are so greatly corrupted , and become so much either Brutes , or Devils , that there is very little of that which is truly Good that they will account so : Yet , I hope , there are not many of these Monsters , and that there will very few be found , who do not entertain a good opinion of the Men , 1. Who are Innocent . Which therefore our Saviour thought fit particularly to recommend to his Disciples that were to be among Wolves . Be harmless , says he , as Doves . Innocence has a certain Charm in it which composes Rage and Fierceness , and casts a Damp on the fury of a Persecutor . Hurt no Body in Word , or Deed ; This is the likeliest way to procure such safety to your selves , that none will hurt you . For who will be an Enemy to him , that is an Enemy to no Man ? 2. If you would escape the ill-Thoughts , and Oppositions of Men , be humble and modest . Do not aim at things too high for you . Do not undertake what you are not fit for , keep within your own Compass . Do not ambitiously contend with more worthy Men , those that are more fit for a place than your selves . Do not grasp at every thing , whilst you can do little or nothing ; for such a Carriage as this makes every one your Enemy : Whereas if your Deportment be such , that it shews you think of your self as you ought , it will conciliate every ones . Esteem . 3. To be mild and patient , is not only in the sight of God , but of Men also , very valuable . Soft Words , says Solomon , will turn away Wrath. And common Observation assures us , that nothing does so blunt the edg of a sharp Anger , as a ●eek Behaviour . If the Man of Fury will begin to afflict such a one , yet he can hardly continue ; the edge will be soon taken off , and his Malice grow weary , when it is not animated , and enraged by an angry Opposition . The first Christians wearied the Rage of their Persecutors by their Patience . 4. I advise to hearty and universal Good-Will . He that would be hated by none , must himself hate none . And he that would be loved by all , must love all . Nor is good Wishes , and a good Will , and good Words all that I mean by Love : But all such good Deeds as thou canst do . Where thou art fit to give it , and others capable to receive it , counsel , admonish , reprove . Where thou hast an Estate , and seest thy Brother in want , relieve him . And by the way , Is not this the likeliest course to secure thy Estate ? For when every one knows that thou usest it to the best Purposes , that thou neither oppressest thy Neighbour , nor yet hoardest up thy Treasure , but puttest it to the best uses , feedest the Hungry , cloathest the Naked , suppliest the nececessities of the Poor , layest it out on some publick Works : Who will go about to wrong thee of that Estate with which thou dost so much good ? Or if there be any such Monsters , yet the Generality will be on thy side . He must be a great and covetous Tyrant , who will take away an Estate that does so much Good. And what Man is he who will abridge those of their Liberty , who make it appear that they do not use it as a Cloak of Maliciousness , but as an Opportunity of Beneficence . In short , the Man of universal Good-Will obliges all . And he must be very unnatural that can be an Enemy to him , who is a Friend to every one . 5. And when I have said thou shouldst be loving and kind , merciful and liberal ; I suppose thee to be just and honest , true and faithful : That thou wilt wrong no Man of his Right , withhold from no Man his Due ; but give every one that to which Law , and Custom , and Equity has given him a Title . That thou wilt keep thy Word , and stand to thy Bargain , make good thy Promise , and be faithful to thy Trust . If thou wrongest not other Men , they will not lightly wrong thee . And by being just and honest to all , thou takest the likeliest way to make them so to thee . Give every Man his , and this will induce all others to give thee thine : To do to thee , as thou dost to him . 6. Be quiet and peaceable , not quarrelsom and contentious with your Neighbours . Be united , and as far as is possible , live peaceably with all Men , be of one Heart , and Mind , and Way ; do not disagree with them without necessity . And where there is disagreement in some , either Opinions , or Practices ; yet let it be managed amicably , so as not to cause a Breach , a Distance ; but converse together , as those that agree in the most and greatest matters , tho you differ in some . Make it appear that your study is to be quiet , and your design to live in Peace . Let all the Vertues which fit Men for Society , which are necessary to its Being , and contribute to its Prosperity , shine forth in your Conversation . In Particular ; Obey those that have the rule over you , obey them universally , where their Commands do not interfere with God's ; and where they do , and your Allegiance to the Sovereign of all the World challenges your Obedience to his Law , yet even there , where you deny subjection to your Earthly Governours , let this be done with that Humility and Quietness , and with that becoming Reverence to them , that they may see it is not from a perverse , peevish , froward , humour some , untractable Spirit ; nor from the scrupulosities of an anxious , and unsatisfiable Mind , that you do not comply with their Injunctions : But that it proceeds from the clear and fixed Resolutions of a well-informed Mind , a Conscience that is instructed to give God that which is his , and to Man that which God has given him . Which when it shall be evident to them , if your Governours have any thing of Humanity left ; they will be inclined to favour you . By these , and such like things , it came to pass that the twelve Fishermen vanquish'd the World , and overcame all those seemingly insuperable Difficulties : That the plain simple Religion of our Saviour , took place both of the Jewish , and the Pagan . The excellent Spirits , and Lives of Christians , did more to the Conversion of the World , than all the Miracles which they wrought . It was their Vertue and Goodness , that made their Enemies become their Friends , and that put an end to their Persecutions . It was their Innocence and Meekness , Humility and Love , Justice and Peaceableness , and Obedience , which got them favour with their Governours , and procured them ease and rest , and all those things which an Opportunity of doing Good does imply . Thus we have a verification of these Advices . We have seen an illustrious proof of their Truth . They who have done thus , have redeemed the Season , by these ways they gained Opportunity , not only for themselves , but for us also . And that we enjoy so much Freedom and Wealth , and are not persecuted to Death for our Religion , we must ascribe to the innocent , holy and useful Lives of the first Christians . This shews the sufficiency of the Advices I have given , when they were observed , they proved effectual . To these let me add some others . 1. Let us endeavour to be useful , and serviceable to the Publick ; that the place where we live may not know how to be without us . This many times has saved the Life of a Malefactor ; How much more will it expiate a small Offence ? Nay , not only so , but this is the way to obtain Liberty , to raise an Estate , to gain an Interest , i. e. to redeem a Season of doing more Good. 2. Do your own Business , meddle not with other MensMatters , be not busy-Bodies ; be diligent to do your own Work , that which your Place and Station requires of you ; but be not forward to thrust your selves into other Mens Affairs , lest you engage in that which you do not understand , nor are able to perform . This medling where we are not concern'd , is a great loss of Time ; not only , as it takes us off from that which we can best do , our own Work , and puts us on what we understand not so well , nor are sit for : But also , as it brings us into disesteem with Men ( who generally think ill of a busy-Body ) and thereby makes us lose that Opportunity , which their no ill Opinion of us would have afforded . But if we take upon us to be Governors , nay , to be Superior to , and to judg and censure them ; we by thus invading the Throne , and offering to wrest the Scepter out of the Princes Hand , make it necessary for them to curb our Insolence . Whereas he that keeps himself within his own Bounds , and is diligent in his own Affairs ; he is easy and profitable to the Government , under which he lives , and no Man can be angry with him . 3. Be not over-Talkative . A Man full of Words shall not prosper : And there is a Time when the prudent Man will hold his peace . But , if Men in their Discounses , speak evil of their Neighbours ; much more , if they blaspheme Dignities , and revile the Rulers ; they many ways offend against this Precept of redeeming the Time. For , 1. They are doing Evil themselves . 2. They , by this , hinder others from doing the Good they would have done , if they had not been slandered , or reproached . 3. They provoke those against whom they speak , and make themselves obnoxious to their Governours : They have made it necessary that they should be punished , in one kind or other , for Peace-sake . 4. Do not affect Singularity in Humour , Garb , Carriage , or any little things : But be like to , and converse with others , and comply with all the old innocent Customs of the Places where you are . Where Men do thus , they are not supected of Innovation , as the affecters of Singularities are by the Government . This we know was the way of our Saviour , and of his Apostles . 5. Be Civil , and Courteous , and Affable to all Men. And where they either do not want , or you cannot do any thing that 's greater and better , yet be not wanting in these smaller Offices . These little things , sometimes , lay no little Obligation on Men , and they will hereby be brought to a good Opinion of you . These are some of those Counsels which I would give , that we may gain Seasons of doing well in evil Days . But if things will not yield , or become pliant to our Purpose , if we cannot by all the honest Arts we use , gain the good Will , nor yet free our selves from the worst Evils that the Malice of Men may bring upon us : We have then but two things to do , 1. To withdraw our selves from the Dangers that threaten us , if this may be done handsomely , and creditably : Or if we cannot , 2. To encounter the Dangers , which we cannot escape , with that Courage and Constancy of Mind , that becomes the Followers of the Blessed Jesus ; those who have Faith in God , and believe them to be Blessed , who suffer in , and for well-doing . By this means , we may make our Death 's an Opportunity of doing more Good , than if we had lived many Years , we should have done . And so shall redeem the Time , &c. What I have said of the Wickedness of the Times , refers to the Wickedness of other Men which may endanger our falling into Sin , and will make us less successful in doing good , than otherwise we should be . The Directions which I have given are not sufficiently particular . It will be useful to consider very particularly , how I should behave my self in this , or that , or the other Difficulty . To follow the Examples in Scripture , how my Saviour , St. Paul , and others behaved themselves before Magistrates , with Hypocrites , and with open Sinners ; and in the Extremities of Dangers . It is not for me to give many particular Advices : Your own Prudence in present Straits will suggest them . Only let me put you in mind of this , That you use no Arts , for your delivery from any Evils , which do not agree with the Faith , and Truth , and Honesty that belongs to all Men ; which are not fairly consistent with , and well-becoming the Religion of a Christian , the Affection and Faithfulness of a Friend , the Duty and Loyalty of a Subject ; and whatever Relation , or Condition you are in . 1. Resolve never unnecessarily to expose our Selves , our Lives , Fortunes , Names to the Malice , and Rapine , and Censure of private Persons , who are uncharitable : Or of publick Persons , who are notoriously unjust , or rigorously just . That is , avoid all needless , foolish , hazardous Businesses , Quarrels , and Oppositions by acting , or speaking about other Men's Matters , where we have nothing to do ; much more doing or saying any thing openly and directly against their Persons , Interests , Ways , or Opinions : When a more tacit , and consequential way will probably do what you intend , more effectually . Not always railing at the ( suppose ) Idols , and false ways of Worship , which other Men use : But taking fit Seasons to signify our disapproval of them . Neither against the Law of the Jews , neither against the Temple , have I offended any thing at all , says St. Paul , Acts 25. 8. He that would see good Days , let him refrain his Tongue from Evil , 1 Pet. 3. 10. 2. Make it appear that there is no such great difference betwixt you as is thought . That you agree in many , and those the most material Things . St. Paul shew'd , that the Heathen Poets consented to , and bore witness to the Doctrine of Christ , For we are his Off-spring , Acts 17. 28. 3. Where you can't make this appear concerning the whole number of your Adversaries , yet if you can , do it of a part of them ; do this , and you will divide them : So St. Paul , concerning the Resurrection of the Dead , &c. Acts 23. 6 , 7 , 8. But thus much may suffice for the second Proposition , which I propounded to discourse of , viz. That Christians ought to make the best of bad Times , when they fall into them . I proceed now to the third and last Proposition in the Text. A DISCOURSE OF Understanding the Will of God. Of the Third Proposition . EPH. 5. 17. Wherefore be ye not unwise , but understanding what the Will of the Lord is . CHristians ought to use their best Endeavours to understand what the Will of God is : This appears from the Apostle's Exhortation in those Words , Wherefore he ye not unwise , but understanding what the Will of the Lord is . The Relation which these Words have with the foregoing , is intimated to us by the word Wherefore ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) ; it is as if the Apostle had said , That you may walk circumspectly , or accurately , as becomes Christians ; and that you may redeem the Season , not needlesly exposing your selves to Dangers , but using all prudent , honest ways to secure your selves , and gain Opportunity of doing the Good , your Religion obliges you to ; Be not imprudent , as those are that are either ignorant of , or mistaken in the Will of the Lord. But on the other hand , endeavour after a very perfect understanding of it : that so you may not think your selves under Obligations to do that , which he does not require of you ; nor yet be careless of doing that which he does require : and by both ways be betray'd into the Dangers which threaten you , but that your Practice being directed by this exact Knowledge of the Divine Will , you may , as much as is possible , escape the Evils , of which the times are full ; and gain to your selves the best Advantages for good living that you can have . Our well-doing and well-being does very much depend upon our Knowledge : It is indeed a very principal Ingredient of our Goodness and Happiness . Without it , says Solomon , the Heart cannot be good , that is , neither vertuous nor quiet . Now , there is no Knowledge of greater importance to Man than the Knowledge of the Will of God. For , this is the Rule of all our Actions , the limits of our Desires , the direction of all our Counsels . God's Will is the guide of ours . And as we cannot reasonably will any thing contrary to what God will 's : so it is our Safety , and our Wisdom and Perfection to will nothing else . This Knowledg has the greatest influence upon the good government of our Lives . And whosoever is without it , he cannot express that regard to the great Governour of the World which he should . To be ignorant , or to be mistaken , in a matter of this moment , is of fatal consequence . And yet I doubt we are not , generally , so careful in this as we ought , as it is our interest to be . There are few that cry so earnestly , and so often as David , Lord , teach me thy Law , — thy Judgments , make me to understand thy Testimonies . And where is he to be found that has made this his Enquiry , What is the Will of God ? Tho we daily pray that God's Will may be done , yet we consider nor what that Will is : We pretend to be doers of it , tho we know it not . But , some may be discouraged from seeking after this Knowledge , as if it were utterly impossible . For , what Man is he that can pretend to know the Will of another Man ? And how then shall he understand the Will of God ? It may be sufficient to remove this Objection , if I say , That by the Will of God , in this place , we are to understand only that , which he declares he would have Man to do , or suffer . Now though it cannot be conceiv'd , that Man's Mind should comprehend all the Designs and Determinations of the Will of God , and his whole Counsel : innumerable of which , are above our comprehension , or belong not to us , and on one account or other , are , and for ever will be hid from us : Yet as far as we are concern'd , and it may be of advantage to us to know it , God has revealed his Will to us . And that is , especially , what it is that he would have us to do ; and what will be the issue of such a behaviour , or of the contrary to it . Before I give an account , how and in what ways this is made known to us ; I will take notice of this Expression , the Will of God , which the Scripture so often uses for his Law. I infer from this , That it is indeed that which God wills , that we should conform to his Law , do what he has commanded , abstain from what he has forbid . It is really the Will of God , that Man should live as God has declared he would have him . This is God's Pleasure , that which he desires and delights in . And whosoever does not thus , he , in the use of his Liberty , of and from himself , that self-moving power with which he is endow'd , opposes and contradicts the Will of God. I mention this the rather , because of some ill Expressions , which have been in great use , that may lead such as are unwary , into great and dangerous Mistakes . As when Men distinguish the bene-placitum , or good pleasure of God , from his preceptive or commanding Will , and call this only an expression , or signification and a shew of his Will : as if this were not his real Will and Good-pleasure . For the clearing up of such difficulties as these , let us consider , that tho we may distinguish the Will of God from its Objects , and the various matters about which it is , yet in it self it is but one simple thing . God has not a Will and a Will , two Wills , unless we call the willing two Things two Wills. Much less are we to imagine the least shadow of Contradiction among the several acts of the divine Will : This were an Imperfection not easily to be fastened upon a wise Man. But neither this , nor any other thing that is inconsistent with the acknowledged Perfections of the God-head , ought to be suspected of the Divine Will. God cannot will that which is contrary to his own glorious Nature . If we be persuaded of these two things ( which I think are clear in their own Light. ) 1. That God cannot will inconsistently with the perfections of his most excellent Nature , that Wisdom and Knowledg , that Justice and Goodness that are essential to him . And 2. That one act of his Will can never contradict , nor is in the least repugnant to another : This may be of good use to preserve us from some dangerous Opinions , which have been held in these latter Ages : We shall never attribute to God unjust Decrees , nor impossible Commands . I do not enter into the main Controversy , but yet thought fit on this occasion to say thus much , lest any one should think that God does not will what he commands ; that it is but a shew he makes , when he gives his Law , as if he really will'd that Man should not observe it : A Thought most unworthy of God. I must not go on in this Argument now . I hope enough has been said to my Purpose , and that no Man will question whether that be indeed the Will of God , which he has so often , and so plainly told us is his Will : I mean his Law. I therefore proceed to shew , by what means , and in what way Man may come to as perfect a knowledg of this Will of God , concerning his Actions , as can be : That he may know it with as much clearness and certainty , distinction and particularity , as fully and adequately , as is possible . Also that he may not only have a positive and absolute , but a comparative and relative knowledg of God's Commands , which are the greater , and which the less weighty matters of the Law : What reference the several Precepts bear ; and in what order they are unto each other . We are commonly told of two general ways , wherein this Knowledg is attained , which are thus expressed ; the Light of Nature , and of Grace , or Reason , and Faith. Neither of which exclude , but indeed imply Sense , both inward and outward . I shall not consider these distinctly , but shall shew at least some of those ways , wherein God discovers his Will to us Men. As , I. The Manifestation he has made of himself , and the adorable Perfections of his own Nature . When we understand a Man's Temper and Humours , his Inclinations and Way , we are better ●apacitated to know what it is that he wills . II. By the Works which he has wrought , he has made farther discoveries of his Will ; but especially by Man himself : the Nature and Faculties which God has given us , are a certain Indication to every one that will consider them , what our Creator would have us to do . III. The consent of the generality of Men , and of the wisest and best , universally , that such or such things are the Will of God , is a farther publication of it . IV. The Declarations of Men divinely inspired . God has in sundry Ways and divers Manners revealed his Will to some Men , and by them to others ; the Records of which we have in the Books of the Old and New Testament . V. God does by secret Suggestions , and Teachings of his good Spirit , convey into Mens Minds the notice of his Will ; by these he brings to remembrance , or shows us in particular , which is the way he would have us to go , and which to avoid . These are five Ways wherein God declares , and whereby we come to know his Will , and our Duty . I. Then we may learn what the Will of God concerning us must be , by what he is in himself . For such as he is , such is his Will ; it being altogether unconceivable that he should will that which is repugnant to his Nature , or do any thing unnaturally . Now God has so far manifested his own most glorious Nature , that all Men ( who consider ) know him to be essentially and immutably wise and good , holy , and just , and true . God is not conceivable without these Excellencies , they are the Properties which every one ascribes unto him . And if these be intrinsical to , and as it were constitutive of the divine Nature it self ; then they will have influence on , and be derived upon his Will , and all his Works . And consequently , his Law must necessarily be holy , and wise , just , and true , and good . Yea , not only that , but all whatsoever he wills and does , will certainly be thus qualified . Again ; If these be the essential Properties of God , as by his Power and Goodness he is communicative and willing to impart , so he must impart of that which is his , and consequently his Holiness , &c. He will use the Methods that are proper to make his Creatures partakers of this divine Nature , so far as they are capable . And then ( as we shall see under the next particular ) he will give to Man a holy and righteous Law. From this Consideration of the Divine Perfections , I infer two things to our present Purpose . 1. That God can will or require nothing of us , which is not wise and good , holy , just , and true . So that if any thing pretend to be of God , which is not thus qualified , it wants sufficient Credentials . If it make shew of divine Authority but is manifestly foolish , unquestionably evil , impure and filthy , unjust and false , it is not required of us by God , all whose Ways are Holy , and his Works Righteous , all that he does himself , or commands us to do . 2. That he does will all that is wise and good to be done . As he can will nothing that is not , so he does certainly will all that is . As he knows it all , so he must be allowed to will it all . For else we impute defect and imperfection to God , by supposing him to know that Good which he does not will : We should by this make his Goodness less than his Knowledg ; and his Will not to follow , but to fall short of his Understanding . So that this Consideration does not only afford us a Character , whereby we may distinguish betwixt the true Will of God , and that which pretends to be it , but is not : But we have also direction to find out what that is which God does will and command . In general , If there be any action that is wise , that is good , that is holy and just , and if there be any Truth ; we may from hence be assured what is the Will of God. For as he can't will the contrary to these , so he cannot but by a kind of necessity of his own most excellent Nature , will all these . From this Knowledg which the Heathens had of God , the wise among them have excluded all Impurity and Impiety , all Folly and Injustice from Religion . If then we have an assured knowledg of what is wise and good , holy , and just , and true ( as we all have ) we understand withal what it is that God wills we should do : So certain as thou art that any thing is sit and becoming , beneficial and profitable ; so certain mayst thou be of the divine Will and Law. For It is Good , and It is the Will of God , are two Forms of Speech of the same import . He hath shewed thee , O Man , what is good ; and what does the Lord require of thee ? &c. Mic. 6. 8. This is the first way whereby we come to the Knowledg of what God's Will concerning Man , or his Law to us is , by the Knowledg of what is wise and good , &c. Purity , Justice , Truth , Wisdom and Goodness are most certainly concluded by us to be things which God wills should be in us , because they are all Perfections of his own most excellent Nature . And he loving those Perfections , and himself because of them , infinitely ; he cannot but will that they should be propagated ; and that every thing which he makes should , according to its Capacity , partake of them . God's Will is the Spring , as of his creating the World , so of all his other after-Works , they are all but the exerting of this teeming overflowing Goodness : He cannot but will and desire that Man should be as he is ; that we should be holy , and merciful , and righteous , and faithful , and wise in our Measure and Degree , as he himself is infinitely . So then we have a most certain way to discover what the Will of God is , and must be , by a Consideration of the Divine Nature , and those Perfections which are essential to the Deity . And Man is not to seek in this matter : this is so obvious , and easy , and common a piece of Knowledg , that no Man's Mind is quite destitute of it . All Men agree in their Notion of God , and it can't be otherwise : For either they have the Knowledg impressed on their Minds , when first they came into Being ; or else they are led into it by this plain and facil reasoning , viz. Whatsoever Good there is in the World , is in God , who is the Original , eminently and perfectly . From hence we may conclude , that since all , who believe God to be , think him to be wise and good , holy , and just , and true ; therefore nothing that 's foolish or evil , impure or unrighteous , nor no Falshood can be required by him . And on the other hand , all Goodness , Wisdom , Sanctity , Justice , Fidelity , &c. is the Law of Heaven . II. By a Consideration of God's Works we come to a discovery of his Will. As Man's Mind is discerned by what he does , so is God's : When God has made Beings with such Inclinations , and Faculties , and Capacities ; if we suppose him ( which we can't doubt he is ) wise and good , we shall certainly know a great deal of his Will. Let us take a view of God's Works in general , and consider those Beings which partake of Life , especially our selves , and we may observe such things as these , which will lead us to a Knowledg of the Will of our common Creator . 1. We may discern in them a sort of Self-love , whereby they have a Desire of , or Inclination to their own Preservation and Continuance in that Being and Life which they have . 2. An Aversation from all Pain , and a Love of Pleasure . 3. A Tendency to , and kind of aspiring after greater Perfection , and the utmost of which they are capable : To this we may refer the former . 4. A Disposition and Faculties to communicate and impart to others , none of them to be by and for themselves alone , but for others ; that they are communicative and beneficial , and endeavour to propagate , and make others like themselves . 5. An exact Order . Among all Beings which God has made , one is plainly superiour to another : And of all these in this lower World , Man is supream : There are also higher than he ; and all these things are subject to God's Will and Pleasure . Now from these Observations , how all living things are made with such Affections , and in such Condition , we cannot but conclude in general , that it is the Will of our great Creator , that every one should endeavour both his own and other Beings Preservation , and Pleasure , and Perfection ; that we should be communicative , and live in Order ; that the Inferiour be subject to the Superiour , and the worse serve the better . Does not Nature teach these Lessons plainly to every one that diligently considers ? May not any Man that looks into himself , and abroad , find that both Mankind , and all the kinds of Animals in the World , have these desires of their own Being and Perfection ? that they do not stay in themselves , but go out to others in Communications and Services ? may he not clearly see , that one kind is advanced above another , as well as of the same kind that some one is above the rest ? and that Man is above all kinds ? And he that sees all this , how well is he instructed in the Principles of the Kingdom of Heaven ? how may he learn the very Fundamental Laws , whereby God governs the World ? which are such as these , viz. That every Man should endeavour both his own and others Preservation and Perfection : That he keep not only himself , but others in that place and order , which the great and wise Creator has appointed them : That thus doing he carries on the same Design , which the Maker and Lord of all does most evidently intend , and prosecute , as appears by the Inclinations and Appetites , which he has given all his Creatures , and by the Rank and Order in which he has set them to and with each other . He that knows , that not only himself , but all living things have these Inclinations , and do naturally desire their own Pleasure and Perfection , and that they are all fitted for the Service of each other : He will conclude , that this is the Will of him that made us all , and is our common Lord ; that we should follow these Inclinations in our selves , and comply with them in others , endeavouring to preserve every Being , and the lowest Life ; and not only so , but to increase and perfect it as much as is consistent with the Service and Advancement of the higher and best Life , which is the Divine Life of the Mind , which in this State depends on the Life of the Animal in us . If it be thought the Will of God , that we should preserve our selves , because of that Self-Love that is natural to us ; for the same reason it must be thought his Will , that others preserve themselves : And if we oppose or hinder them that they cannot , we resist God's Will. If we do not what in us lies help them to do thus , we do not his Will universally . He then that observes these things , will read the Will of the World's Maker in most legible Characters , such as have no Obscurity , but the most unlearned Man in the World may run and read . If it be here excepted , That sometimes these Inclinations clash , they cannot all be gratified : And that Nature's Scholar has no Direction in this case ; here are several things which God wills , but what shall be done , where there is a Competition ? I answer , That which every Man's Reason will direct him . 1. Be sure there be a Contrariety betwixt an Inconsistency of these natural Inclinations with each other ; that the same living Creature , Man himself , cannot be preserved , and continue , as it is , if he become serviceable to the publick : If these can both be , let them : If they cannot , 2. Let it be in this , as in all other cases it is , let the Superiour dispose of the Inferiour , as may best promote the most publick , lasting , greatest Good. Thus we see a Grain of Corn , which in a close Granary might be kept entire , for which State one would think it was made , being so whole and one in it self . But yet it is by the skilful Husbandman thrown into the Ground , where it rots and dies ( as the Apostle saith ) in a little time , and so the Grain seems lost ; but yet afterwards it sprouts and multiplies it self into abundance , perhaps sixty , or a hundred . This may teach us not to be so careful of our own particular Beings , when by the giving them up we may do a far greater good . Again ; By Nature ( as I have said ) we are inclined to seek after Pleasure ; but yet by Nature also , i. e. by Brute Animals , that seem to regard only what is present , we are instructed to lay aside our Pleasure , when , by that , we may pro●ure some better , or more lasting ; or publick-Good , than that our Pleasure would be . So do the old Birds abstain from abundance of particular Gratifications , to hatch and feed their young ; that is , they are more pleased with a publick , than a particular Good. And how common is it with us , to cut off a part , to save the whole ? But , if natural Reason , unassisted by Revelation , be not sufficient to direct us in this ; yet by the help of that , we shall be fully furnished with the knowledge of what God would have us to do , where there is a competition of one natural desire with another . More particularly : Whosoever considers the Humane Nature ( which is the top of God's Workmanship in this lower World ) besides these Affections , which we have hitherto taken notice of , common to all Animals , he will discover some things , which are more particularly found in Man , which will shew him what the Will of God is . Some of which are these following . 1. That Man is a compounded Being , made up of very many Parts and Faculties , and those of very different Natures , and for divers Uses . The two , to which all the other are reduceable , are his Body , and his Mind : That has very various Parts and Members ; this contains two illustrious Faculties , the Understanding , and the Will. Now whosoever takes notice of this , he cannot but conclude , if he suppose the Creator wise , that he did design , and does will , that all these Faculties and Parts should be put to the Uses for which they are fit : That they should neither be unimploy'd , nor yet diverted from their proper Employment , and used otherwise than by their Natures they are fitted to be . Thus then , by what God has wrought in us we infer , That it is his Will , that we should be imploy'd , and in various Works ; that we should neither be idle , nor yet doing only one thing ; that we should be in the Exercise not only of some Faculty , but of all ; and that we should not be in any unnatural use of our selves , or of any part of us , but ever be doing those Works , for which our Parts and Faculties were plainly designed by their Maker , and by their Frame are fitted . 2. The Soul and Body do in this State very much depend on each other , they so sympathize , that if one be well or ill , the other partakes of its prosperous or adverse Condition . I do not say , that they are so totally dependent on each other , that the one cannot possibly subsist or act without the other , that they began and will end together . For , natural Reason gives us good probable Presumptions , and the Religion of Christ assures us of the contrary . St. Paul's , and many other good Mens Experience proves to us , that the more the outward Man decays , the inward may grow more vivacious , and be daily renew'd and increase in Strength and Vigor . This , by the assistance of the Divine Grace , and our co-operation , has often come to pass . But yet , every one is sensible of such a mutual Dependance of the Soul and Body , that the good or bad State of the one , ordinarily has Influence on the other . And this shews plainly , that he who made us so , intended and wills , that not one , but both of them should be regarded ; that when we design the Welfare of one , we should not look on that , as divided from , but as united with the other : that we should not so gratify the Body , as if there were no Soul , nor should the Soul forget , that it is in the Body : that we should not look on our selves as more brute Animals , nor as unbodied Spirits ; that we should endeavour the Welfare both of the Mind and of the Animal together , of neither abstractedly and singly . 3. The Soul or Mind is confessed to be more excellent than the Body : And every one who thinks a Man has Pre-eminence over a Beast , will not deny but that it is , and ought to be superiour . For , tho the Spirit uses the Ministrations of the Body , yet in abundance of Instances it governs and disposes of it as it pleases . And it is manifest , that the Mind was not made to be subject to the Body , but the Body to it ; the Soul of Man is supream . There is none who observes Man's Frame , but must conclude ▪ that it is the Will of his Creator , that his Mind should rule , and his Body be in Subjection . 4. The Soul has a sense or understanding of Good and Evil , and an Inclination or Love to all that appears good , and an Aversion from all that to it seems evil . And according as any thing is apprehended by the Mind to be good , or evil : so it determines it self , and all within its Power , to or from it , for or against it . This is the Cardo , or Hinge , on which all our Frame turns , the first Spring of all our Motions , the Primum Mobile in Man ; as all Men acknowledg by their Practice : For , when they would engage themselves or others to any Undertaking , they shew its Goodness ; or when they would take them off from it , they make it appear evil . Which Practice plainly supposes , that we all believe Man determines himself according as he apprehends a thing to be good or bad . If this be true , then we cannot but conclude , that God intended , when he made Man after such a manner , that his Will should be conformable to , and guided by his Understanding ; and in particular , that he should will and do good ; that all he did , should be good : for else , why should he frame him so , as that he can will nothing , but what appears to him under that colour ? and why did he so form the Human Understanding , that some Things and Actions are by all thought Good and Evil ? But we shall be more fully assured of this , that God , who made us , vvills that vve should love and do all Good , and hate and shun all Evil , if vve make a nearer Inspection into the Souls of Men : for vve may observe , not only an unalterable Inclination to do that vvhich vve think to be on one account or other Good ; But , 5. Also a very earnest desire and care to knovv more perfectly vvhat is , and all that is Good or Evil. No Man is vvilling to be ignorant , or mistaken ; and he is no-vvhere more careful of true Understanding , than in the matters of Good and Evil. That natural Desire of Perfection , vvhich is common to all things , does exert it self in the Mind of Man in this Particular . And if this be the condition of Man , that he does naturally and necessarily perceive some things that are Good and Evil ; and by an easy and natural Ratiocination , will discover others ; And if he go on to Perfection , which all desire and tend to , he will attain to a clear and certain knowledge of all that is Good : And if it be unnatural for him to will without , or against all understanding ; Then we must conclude , that his Wise Lord wills that he should do all that is Good. 6. This will further appear , if we consider the Account to which Men call themselves for their Actions , wherein they approve and acquit themselves , if they have done well ; but disallow and condemn all evil Actions . Nay , if they did ill , tho they intended well , they blame themselves for their Miscarriage : which supposes that they think they might , and should have prevented this , by being better informed in the matter they undertook . But if they know , or thought it was Evil , and yet chose to do it , they then rebuke themselves sharply , and their Consciences arraign them for a notorious Crime , and they are without Excuse to themselves . All this shews , that he who made Man thus to review his Performances , to excuse and approve the Good , to censure and condemn the Evil ; will'd that all he does should be good . Love of Good seems to be the supream of all our Passions , that to which all the rest of our Affections lead , and in which all our Faculties terminate , from which all our other Passions issue , and by which the Mind governs the Body , and is governed it self . And the greater and better the Good is , the more naturally it is loved . Therefore , as we have shewed , that , according to natural Order , this Good of the Mind ought to be preferr'd before the Good of the Body ; so , that which is right , and fit , and becoming , before any other Good of the Mind , that is , the Moral before the Natural , for the one is in order to the other . This Subordination and Subserviency , which is so conspicuous among our several Faculties , shews us that it is God's Will , that we should thus reduce our selves out of that Ataxy and Conftssion , into which Sin has brought us , into that excellent Harmony and Serviceableness of one Faculty to another , and of all to the supream ; that we should assert the Minds Superiority over the Body ; and as to what is principal in the Mind , viz. the love of what is fit and becoming , that all the rest should be brought under subjection to it . I might now proceed to abundance of Particulars , but that they would detain me too long on this Argument . It may be sufficient to my purpose in general , that whosoever considers the various Faculties of Man , and the Order and Reference they have to each other , the many Inclinations , and Appetites , and Capacities of our Natures , and the Operations which do necessarily flow from them ; and will allow , that the Exercise and Perfection of , and keeping due order amongst these natural Faculties , the following these Inclinations , and the Gratification of these Appetites , the filling up these Capacities , the doing these Actions , which necessarily follow Nature , are the Will of our Creator , ( as they must be , unless he has made things in vain , that is , unless he knew not , or car'd not what he did ) From thence he will most certainly collect abundance of the Divine Laws , and attain to a most clear Knowledg of what God requires of him . If we further consider the Reference Man has , 1. To God : 2. To other Men. 3. The Order , and Rank , and Relation he is in to Inferiour Animals , and other Beings ; we should presently discover what kind of Behaviour becomes him on all these accounts , i. e. what is best , and therefore fittest for such a one in such Circumstances to do ; and consequently , what is the Will of the wise and good Maker and Governour . Thus we have discovered God's Will , that we should do good not only from a Consideration of the Divine Nature , to which Goodness is essential : But likewise from a view of the Nature which he has given us , which is so formed , that we can will nothing but what seems good . And if we follow our natural Inclinations , and seek after the greatest Perfection of Knowledg , that will seem so to us , which indeed is so . III. A third way whereby the Will of God is notified to us , is the Consent of Mankind , at least of the generality , and of all the wise and good ; when they shall agree that this ought , and that ought not to be done ; we should look on that , about which they are so agreed , to be commanded or forbid us by God himself . It is certain they think so , for else they could not look on Mankind under Obligation ; there being none that has Authority to lay Commands on all Men , but God himself . But they do look on all Men , as obliged to certain things , as appears by their saying , they ought to do so or so : For this denotes an Obligation , and that a Superiority . Now there is none but God who is superiour to all Men , to Kings as well as Subjects ; to Societies as well as to single Persons : And yet of all these it is agreed , that they ought , or ought not to do several things . Two things should here be spoken to : 1. That this Consent of the Community is and may be looked on , as a Declaration of the Divine Will. 2. An Enumeration of some of those things , in which they thus agree . 1. It is not likely that Men of such different Capacities , Tempers , Interests , Times and Places , should agree in this , if it were not certainly true , and somewhat evident . There must be some one cause of this so universal Effect , and I know none to which it may so probably be imputed as this ; that the Wisdom which formed us , has inspired us with this Knowledg , which was either impressed on us at first , or else our Minds did with an undiscernable quickness infer it . That the Wise and the Vertuous agree , that every Man ought , that is , in other Words , that it is the Will of God that every Man should do this , or not do it ; that is a sufficient Declaration to the rest of the World , that it is indeed the Will of God. For we may well suppose Men , so qualified , to have this Knowledg vouchsafed to them ; and that they are the Persons to whom God will , especially , make known his Laws . But where not only they , but all , or the far greatest part of Mankind agree with them ; this makes the Testimony yet stronger , and shews the Notoriety of the Thing . And that there is a concurrence of the generality , will appear by the Instances which I shall produce . This Consent will , at least , amount to a high Probability ; and those who make least of it , yet must think it to outweigh the sense of one , or some few : But where it is in concurrence with the other way , it ought to be looked on as a farther publication of the Divine Law , and a confirmation to us that this is it . 2. The Community of Men , tho they have never seen nor discoursed with each other , tho they live at the remotest distance , and understand not one anothers Language , nor ever maintained any Converse , yet agree in abundance of Particulars : Which I must not now enumerate . Take these few . 1. That we should all live soberly , that is , in such a government of our Appetites , and Passions , as to be in the best use of our Understandings , and of all our Faculties ; that Men should not indulge their brutish life so much , at any time , as to lose the use of themselves ; and to have the sense of what is good and evil , fit and unfit , extinguished , or the care of doing what becomes us laid aside : That what we do in compliance with our bodily Appetites , be rather a relief than a gratification , that it be not a thing , in which we take a full and final satisfaction , but that it be subservient to some greater and better work . Tho all Men may not thus express themselves , yet these are their Thoughts ; and tho many practise otherwise , yet it is without the allowance , and against the sense of their Minds . Or if any have brought themselves to such a Reprobacy of Mind , as to call Good Evil , and Evil Good ; they are by the rest looked on as Monsters , and their Judgment is of no value ; nay , in their sober intervals they condemn themselves . Thus then , not only the Wise and the Good , but the rest of Mankind are of the Mind that Men should live soberly . 2. That we should be just and honest , true and faithful in our dealings and conversation one with other : And that we should do to all Men , as we would have them do to us . Even those Men that are unrighteous , will yet blame that in others , which they practise themselves . And those very Societies , which are Factions , bandying against the common Society of Men , are yet upheld by Truth and Justice among themselves . 3. Besides these , I might mention Gratitude to Benefactors , Honour to Parents , Veneration of the Deity , Pity of the Miserable , and many more such things : In which all Mankind agree , excepting a very few Monsters , that are using all the Arts they can devise to un-man and un-make themselves . Now , whence can so universal an Agreement arise , but from Nature it self ? And that which derives from Nature , must be thought to proceed from the Counsel of the Author of Nature , to whom all such things are seen , and by whom they are allowed ; and consequently must be reckoned as his Will. IV. God has inspired some holy Men with the knowledg of his Will , which by them has been delivered to others , and it has been made credible to all , that this was indeed the Will of God , and by him in a very extraordinary manner revealed to the inspired Persons . And this partly from the sublimity and excellency of the matter contained in it ; partly , from the fitness , the usefulness , the necessary importance , the great goodness of it to Men ; both which argue it to come from him , who only knows such things , and is the great lover of Mankind . The Phrase and Stile also are such , as do not misbecome so wise and great an Author . And then the Miracles wrought in confirmation of it by some of the Pen-men , and by others who owned them to be divinely inspired : Particularly the Prophecies and Predictions , which are punctually fulfilled , &c. Such a revelation of the Divine Will we have in the Bible , that part especially which is in the Gospel , where we have a clear and full declaration , of all that which by Nature , and Reason , and the Sense of Mankind , we were taught was the Will of God. That which the Wise and the Good came to understand in those ways ; the Unlearned and Inconsidering , and all to whom thes● Oracles come , are instructed and satisfied in by them . Thus God has dealt with Men , in the same manner that our Earthly Lawgivers have done , that is , he has caused his Laws to be Printed , and Published . And the Bible is the Divine Pandects and Code : 'T is Heaven's Statute-Book : 'T is both the Common , and Civil , and Canon-Law , whereby God governs his Subjects . If any should imagine that because a great part of , or all the Bible was directed to particular Persons , of such Times and Places , that therefore they were intended for no more ; Or , because they were writ in an exotick and strange Tongue , with which most of the World are unacquainted , therefore they must not be looked on as a Revelation of the Divine Will to all Men : I would desire such to consider , 1. That in whatever Language they were writ , the same Objection would lie against them . 2. Here is work for Industry , and that which may engage Men in Study , and encourage Learning ; and may occasion Men of one Nation 's acquainting themselves with others , and with the Wisdom and Customs of all Places and Times . 3. That what is contained in our Bible , was directed to some particular Persons , this was no more than was fit to procure its Entertainment amongst them . If it had been spoke to all , perhaps none might have minded it , at least not so much , as they ( probably ) would to whom it was particularly addressed . 4. That however some few might be immediately concerned in it , and it might have especial respect to the Men of one Age and Place , yet this hinders not , but that it might have a farther reference to all that were them , or should be afterwards , in all Nations to whom it should come . And tho there might be , and were some of the Laws founded on particular Reasons , which afterwards might cease ; yet this takes not off the Obligations of those Laws , which are founded on universal and immutable Reasons , such as belong to all Mankind in all Ages . Where the very same reason does not continue , yet there is often a Parity , which is sufficient to lay an Obligation on us . Exempli Gratiâ , Tho we may not look on our selves as obliged to offer Sacrifices on an Altar to God , by the Hands of a Priest , yet we may and should offer up to God of our Substance by the Hands of the Poor . And so the Law of Sacrifices may still direct , and in some sort bind us . And thus we may make use of the abrogated Laws , which were temporary , to direct our selves in the Knowledg of what the Will of God is to us , by considering Parity of Reason , which is the way we take in all Humane Laws . This Exception being thus removed , we need not question but the Scriptures of the Old and New Testament contain a Revelation of God's Will to us , and all Men. V. God teaches Men what his Will is , by secret Suggestions of his Spirit . 'T is this , which often shews us the way in which we should go , which directs us , saying , This is the way , walk in it . I believe there is no Man , but one time or other feels himself most powerfully instigated to do such or such an Action , which at that time he clearly apprehends to be good : And at other times , he is as forcibly with-held from what by a clear light , he sees to be evil . And this he cannot reasonably impute to any other cause besides the Spirit of God. He is not conscious of any Power within himself that can do thus , and there is no other visible Cause of this powerful Influence : So that it may well be ascribed to the Spirit of Wisdom and Revelation . This brings to mind some of the Divine Precepts which we had forgot , or did not then think of : This discovers to us in some particular Instances , what God would have us do , which in other ways we could not have known . Now , this being so distinguishable from the other ways as to the manner , and yet so consistent with , and agreeable to them in the matter of the Revelation ; we may well conclude , that it 's another way in which God discovers his Will unto Mankind . Thus I have briefly considered the five ways in which God makes his Will known unto us : Concerning which ways I will further say ; 1. That there is no Law of God , which is not , in one or more of them , publish'd unto us . 2. That some of them , and indeed many , are in all these ways to be known by us . 3. Those that are thus many ways declared , are hereby signified to be of great Importance to be known and done by us : Therefore was it that the Divine Providence took such care , that they should not be conceal'd from us . 4. Those which are notisied to us , in some one way only , e. g. the Scriptures , are not contradictory to , nor contradicted by any other that are revealed to us in the other ways . There is no Repugnancy , no Inconsistency betwixt them , but they all exactly harmonize and agree with each other . Whosoever thinks otherwise , he takes that to be a Command of God , which is not . There may be , and is something more revealed in one way than in another ; but there is nothing in one , that is repugnant to , that is inconsistent with , indeed , that is not agreeable to what is in another . Therefore , if we at any time should interpret the Scripture-Revelation in contradiction to the unquestionable Principles of the Reason and Mind of Man , we misunderstand it . These are both God's Revelation of his Will to us , and he cannot contradict himself . Whosoever will do that which is every Man 's necessary Duty , and greatest Interest to do , that is , seek after a perfect understanding of the Will of God concerning Man ; he may , by a diligent Exercise of himself in these ways , attain unto it . And whatever Pains he takes in it , I can assure him , he will find himself well appaid in the Effect of his Labour : For that must be great Holiness of Life , and abundant Satisfaction and Quiet of Mind . If I were to give a Compendium of that which all these ways appears to be the Will of God , ( and more than a Compendium I must not offer at ) it should be this , viz. the Perfection and good State of all Men. Whosoever either considers the Goodness and Wisdom of God , or the Inclinations and Faculties which he has given to all Men , or the Sense of the wisest and best , nay , of all Men , who are in a restless Pursuit of somewhat they often mistake for their Happiness ; or the holy Scriptures , or the secret Motions of the Divine Spirit : He will say , that all these do centre in , and aim at this ; And consequently shew that this is certainly the Will of God. And if we be once assured in our Minds , that the Goodness and Perfection , or best State of Man is the Divine Will ; we have got a Clue that will direct us through all the Labyrinths of Particulars . And if we have but once form'd true and distinct Notion of what our Perfection is , we shall then see clearly what are the Particulars of which it consists , what are the means that are in order to it , and what are the things that oppose and hinder it . And in effect , we shall be directed to a right understanding of all the Particular Precepts which God has any ways published to the World , and to a proper use of all those Helps which the Divine Wisdom has afforded us . This is one way , but there are divers others : Every one may take that which best suits him . There is no Man who considers , but will confess , that the Knowledg of the Will of God , is the most excellent and useful Knowledg we can have ; and that it is a principal Ingredient in , and essential to all true Wisdom : and whosoever is destitute of it , he must live like a Fool : For he wants that sure Direction of his whole Life , which he can only have from the understanding of the Divine Will : he wants that Principle , which is powerful enough to determine him . He that is ignorant , or mistaken in this matter , must in proportion want Wisdom and Goodness . And this I think sufficient to raise the price of this Knowledg in every Man's esteem , to assure him that without it he can neither be wise , nor live well . If I should be particular , I should enumerate abundance of Mischiefs , into which Ignorance or Mistake of the Will of God , and his Law , betrays us . I will only say this , That as Ignorance of it pulls up the Floodgates , takes away all Restraints , and gives free Passage to every vicious Inclination , and unreasonable Appetite , setting them all loose : So Error and Mistake about it lays a kind of Obligation on , and makes it in a sort necessary for us to do ill . For , if any wicked Practice , how monstrous and mischievous soever it be , come vvith a Commission from Heaven , and pretend the Authority of a Divine Law ; vve shall look on our selves as bound to obey : Nay , and the better we are disposed , i. e. the more inclined to be obedient to God , the more zealous and carnest we shall be to do this , vvhich vve , by a mistake , think to be his Will. And if it do , as it certainly vvill , oppose something that 's in our Nature , and be never so contrary to our Inclinations ; we shall break through all this opposition , and do Violence to our Nature , I mean to our Mind , which is the best and highest thing in us , to do it . Nay , tho it should be never so prejudicial to the Society in which we live , confound the Order , and disturb the Peace of it ; tho it should be attended with Tumult , and War , and Bloodshed : yet a false Conceit , that it is the Will of God , will make us break all Bonds , and nothing will hold us , but we shall , like the Daemoniac among the Tombs , be hurting our selves , and disturbing others . This is that , which under the Pretence of Religion , to vvhich it is most contrary , has wrought so much Mischief in the World. I am sure the worst things that have ever been done by Men , have proceeded from their thinking that to be the Divine Will , which vvas not , vvhich vvas most opposite to it . It may be , some vvill infer from this kind of Discourse , that God has not made a clear Discovery of his Will to us , because if he had , hovv should Mankind be so void of the true Knowledg of it , how could they so grosly err about it ? To this I reply , That God has made it so plain what he would have us do , that no Men in the World can be wholly ignorant of it . And there is such a Connexion betwixt the Divine Laws , they are so uniform , that the Knowledg of one will lead us to the understanding of more ; and if we will obey those we know , 't is the sure way to understand more , and by degrees all . I say all this on Supposition , That Men will use their Understandings , and consider what is before them : For , if they will not do this , they must continue in Ignorance and Error in all Cases . But as it is no Argument the Sun does not shine , because he that winks does not see it ; no more is it that our Creator has not discovered his Mind to us , because they who will not consider , do not discern it , or are deceived about it . But , that God has made a clear Discovery of his Mind to us is , I hope , out of doubt with us , by what has been said concerning the ways in which he has done it . For , whosoever believes God to be what his own Mind tells him He is , what his Works declare He is , what the common Sense of Mankind in all Ages report Him to be , i. e. Wise , and Good , Holy , and Just , and True ; he cannot be ignorant what it is that God wills him to be : For God cannot but will , that Man should according to his Capacity , be like unto Himself . He that is not wholly ignorant of , or mistaken in himself , cannot but have some certain understanding of God's Law : For , if he know the Faculties with which he was made , the Order in which they are set to each other , the Inclinations and Appetites that are natural to him : he is assur'd that the Exercise and Perfection of these Faculties , the Preservation of this Order , the pursuit of these Inclinations , is the Will of his wise and good Creator . He that understands what it is , that the wise and good , nay the generality of Men agree ought to be done ; what in their constant , unprejudic'd , unbiass'd Sense , which is not hard to know : he does hereby discover the Will of the Lord of all . And this Law is in the Bible writ in most legible Characters : All the weighty matters are there set down in so plain Words , that they are understood by all that understand the Languages : And by help of that Learning , which God has given Men , are translated into their own Native Language . As many as have and can understand the Language of the Bible , cannot possibly be ignorant of , or misunderstand the Fundamental Laws of Heaven : And the rest are to be understood with relation to them . And then over and above all these ways , God teaches Man by his Spirit . In these several ways I have shewn how God discovers , and we may come to the Knowledg of his Will. But because , notwithstanding all , many continue ignorant , and not a few are mistaken , thinking that not to be the Will of God which is , and that to be , which is not ; and because of the great Mischiefs that come upon themelves and others through these their Errors : Before I dismiss this Argument , I will lay down some Directions and Cautions , that so we may be preserv'd from so baleful an Ignorance , and so fatal Errors . 1. In general , as I have intimated , we must use our Minds , diligently attend to , and carefully consider , whatever it is that pretends to be the Will of God , and Law of Heaven : Think whether it be agreeable to the Wisdom and Goodness , and the other acknowledged Perfections of God : Whether it be suitable to the Nature he has given you ; whether it be matter that falls under common Observation , and not only the Wise and the Vertuous , but the Community of Mankind think themselves and all obliged ? To the Law and the Testimony ; search the Scriptures , and see if they say so : Hearken also to the Voice within you , whether the same be ecchoed to you from that Wind , which you know not whence it comes , nor whither it goes . Nor ought you only to examine what pretends to be God's Law , but enquire after his Will in all these , and if there be any other ways wherein he manifests it to Mankind . Let us use all Diligence that we may come to a perfect understanding of all Divine Precepts . For , if we be careless , listless , and will not consider , we can never understand . If we could suppose God should discover his Mind much more clearly than he has , yet he that will not regard , that will not attend , nor consider , can't know . Whosoever therefore would attain to the Knowledg of God's Law , let me intreat him to beware of all things that tend to make him inconsiderate in general ; or in particular , regardless of God's Will. Two things I would caution you against on this account . 1. Sensualities , which depress the Mind , and sink us into Beasts , insomuch that by long use of our felves in this manner , we shall have no more regard to the Law than Brutes have , and shall live as they , without Sense of God , and our Obligation to him . 2. All Opinions , and Discourses , and all things that weaken , or any way undermine our Faith of God. Avoid every thing which we observe to extinguish our Sense , or but to lessen our Esteem and Veneration of the Divine Majesty . For whatever makes us regardless of God , does necessarily make us less careful to know his Will. This leads me to some particular Cautions , all which do respect the five ways which I have discoursed of . 2. Take heed of false and foolish Thoughts of God : For such as we think God to be , such we shall think his Laws . If we look upon God as a meer Arbitrary Humoursome Being , that does now this , now that , as the Humour takes him : that does nothing from a steady Principle of Reason , nothing that is accountable to and by Wisdom and Goodness ; we shall think his Laws to be the Determinations of a Will unguided by Understanding ; a Will that does not determine it self from unalterable Goodness . And this Thought will not only discredit his Laws , but make them unknowable by us : For who can find out the Determinations of an arbitrary unreasonable Will , a Will separate from Goodness ? And suppose we could know them , yet it would be very hard to value and esteem them . Again ; If we think God to be altogether like our selves , as unwise , impure , and unholy , unjust , evil , as careless of our Doings as we are ; what dangerous Mistakes shall we fall into concerning his Laws ? For we shall then think , that what we will , he wills also : And therefore , if we have a Mind to deceive , to injure , and oppress others , or to drown our selves in Sensuality and Sottishness , that God approves of our Injustice and Beastiality . And indeed what-ever our Heart , our Inclination carries us to , we shall conclude that God wills we should do it : For we think him like our selves . Again ; If we think God not to be true , that he deals not sincerely with us , that that is not his real Will , which he has declared is ; that however he tells us he vvould have us do so , or so , yet he indeed wills that vve should do the contrary : This vvill derogate from our esteem both of God , and of his Law ; It vvill seem an Illusion and Mockery . These few Instances , amongst many more vvhich might be given , shew us how great Reason vve have , in order to our knowing his Law , to endeavour after a true Knowledg of the essential immutable Perfections of the Divine Nature . As the true Knowledge of God is an excellent means for our discovery of his Will , so a false Notion of him must necessarily lead Men into most dangerous Mistakes about it . And if we make God altogether unknowable by us ( as we do , if we suppose him to act from a Will unguided by Wisdom and Goodness , separable from Justice and Sincerity ) we likewise make his Will unknowable ; for vve deprive our selves of not only one , but I think , all the ways vvhereby vve can knovv it . For then neither can vve argue any thing from the Natures he has given us , nor from the Sense of other Men , no , nor from the Scripture it self : For , if vve should not think that God means as he says , the Scripture can assure us of nothing : And vvhat heed can in this case be given to those Motions vvhich vve ascribe to God's Spirit ? Thus one false Thought of God makes it impossible for us to be certain of vvhat his Will is . I might here give abundance of Examples , Modern and Ancient , vvhat ill Effects false Conceits of the Divine Nature have had on the Minds of Men ; and hovv by these they have been misled into most pernicous Errors concerning their Duty . Was not this the Original Cause of all the Idolatries and Superstitions , Impurities ; 〈◊〉 , of all the abominable unnatural Practices of the Heathens ; the Pharisees among the Jevvs ; and those nominal Christians vvhich are a mixture of both ? Did they not all spring from hence , that they had unvvorthy , untrue Imaginations of God : But this is obvious to every Observation . To conclude this Particular : Let every Man that vvould knovv God's Will , take care vvhat Thoughts he entertains of God : For as our Apprehensions of his Nature are true or false , such vvill be our Knovvledg of his Will. Have recourse therefore to the 〈◊〉 Impressions ; vvhich God has made of himself : on your ovvn Minds , to the sure Reasonings you have of him , vvhich are confirmed to you by the almost universal , Agreement of Mankind : To those Manifestations vvhich the incomprehensible One had made of himself to and by holy-inspired Men ; especially the Blessed Jesus and his Follovvers ; and then you 'll knovv him to be Wise , and Good , Holy , 〈◊〉 , and True ; you 'll be assured that these be the Perfections of his Nature ; and consequently the Principles of his Will ; from and according to vvhich he alvvays determines himself . And as any of his Creatures have Capacities , he cannot but vvill that they should be like him . 3. Take heed of false , inadequate , confused , Thoughts of your selves . The right and true understanding of Human Nature , I have shew'd , contributes much to our understanding of the Will of our Creator ; because by a Knowledg of our Faculties , of their Perfections simply , and of their Order among themselves , we discern what is our end for which we were made , and consequently what is to be done by us . But then , 1. We must beware , that we do not take that to be our Nature , which is most contrary to , which is the corruption of it . We must not call that a natural , which is an unnatural Appetite , or Inclination , as every one is , that is immoderate , inordinate , that is destructive , or but hurtful to the whole Man , or to the Society , the Community of which he is a Member : That is not to be counted natural to Man which is corruptive of Men , this is a false Notion . We must not look on our selves as meerly passive . 2. We must not take up with inadequate Thoughts of our selves , so as to take a part for the whole ; to think that we are nothing but Body , leads us into Sensuality , and a Study to please and serve the Flesh . Or on the other hand , to imagine that we are in this State nothing but Soul , will dispose us to neglect the Body ; and so we shall be prone to turn either Brutish or Monkish . 3. It is not enough that we know our whole selves , but we must rid our Minds of confused Imaginations : For whilst these remain , we do , if not prefer the Body before the Mind , yet equal them , and either set the lower Faculties above the higher , or in the same Rank : And this , as all Disorders are , is very pernicious , and therefore not the Will of the Good One. For the making all this clear , let us consider a particular Instance . Suppose a Man perswaded that it is the Will of his Maker , that he should endeavour his own Preservation and Perfection ; So long as he esteems the Depravation of his Nature , ( as , a very vehement Desire of bodily Pleasure ) to be natural , he will then study to procure such Delights , he will earnestly intend them , tho they be indeed the bane of his Pleasure , and of his very Being . This Man , so long as he has these imperfect Thoughts of himself , will not look on himself as obliged to mind that part , which he considers not as part of himself : He will not intend the preservation and perfection of his Mind , whilst he looks only on his Body as himself . And if he has confused Thoughts of his Nature , not distinguishing betwixt his Machine and his Life , nor preferring one before the other ; as he cannot possibly think himself bound to preserve that Order betwixt these two , which he understands not ? So whenever the Body is in danger to be destroyed , he will apprehend that the Soul is in the same Hazard . And so can never willingly sacrifice his bodily Life , whilst he thinks it the same with the higher Life of the Mind . Nay , 't is much if the Law of Self-Preservation does not prevail against any other . And how 〈◊〉 or necessary soever it be for him to die for his Religion , on Countrey , &c. yet he will not chuse it , he will not think himself obliged unto it . 4. I have directed you to seek for the Will and Law of God , in the sense of the Wise and Good , and the Agreement of the Community of Mankind with them , for 't is not likely they should all be deceived , when they all agree that this or that ought , or ought not to be done . But here I must caution you , 1. Not to divide these , but to take their Suffrages where they consent ▪ I dare not lay so great stress on either singly , as I do on both jointly . 2. Be careful not to mistake those for Wise and Good , who are neither . Do not ●●unt Men wise , because they are fortunate and successful ▪ which is a common Chea● ▪ Neither call Men Good , 1. Who only make a shew , but are not what they seem ; nor , 〈◊〉 . Those that have something which has the Vogue to be Good but is not 〈◊〉 〈◊〉 Pharisees 〈…〉 3. Those who are but partially and very imperfect 〈◊〉 Good , not so Good as to bear a Denomination , which is always taken à parts 〈◊〉 ; their Ill still weighs it down . 3. As I would not in this case lean on the Understanding of the Wise and Vertnous , when they think contrarily to the Community ; so neither would I be concluded from the Opinions of one , or of some few , against the generality of the Righteous . 4. See that it be the unfeigned Sense of their most impartial uncorrupted Judgments , which is best known by proposing a matter generally , so as that they be not actually concerned in it ; when no Appetite , nor Passion , nor Custom , does corrupt and bribe them : I mean by this , that we should observe Men that are , and when they are most free from those things , which too often obliterate and extinguish the Sense which their Souls have of what is fit , and what is not . To this let me add , That we should do well to take notice of the first thoughts which Men have of these matters ; which as they are freest and truest , so commonly they are the most inward , and the very sense of their Minds . The Reasons of these Cautions will appear to any one that considers them . I need say no more but this , to shew their necessity . That Men have often thought that to be the Sense of Mankind , which was not , and have been frequently imposed on under an appearance of Goodness , so as to think that to be their Duty which they judged was , and were ready to take up every Burden which they laid on them , the they required not only more than , but contrary to what God required . 5. In reference to that way of God's making known his Mind in an extraordinary manner to some , and by them to others : If I were to speak to those who are Strangers to our holy Scriptures , and might have some Enthusiastic Dream , as the Alcoran , obtruded on them , with all the Vogue and Noise of the credulous Multitude . I would advise them to look well , that the pretended Revelation of the Divine Law be in every respect worthy of that God , whose Authority it boast●● 1. That the things therein revealed be such as may beseen the great Author , in the Wisdom , and Goodness , and Holiness of them , they bear these Characters of Divinity ; and every one that sees them , may say , these are the Laws of the good Creator . 2. That the manner of the Publication may not be unbecoming him . 3. That they receive some super-human Attestation ; that something be done , which may convince all considering Persons that they have a Divine Author . By these things I should detect the Frauds and Forgeries of abundance of Men , who have pretended Inspiration , and to give us the Laws of Heaven . But to us who have examined the Scripture by these Marks , and are perswaded of their Divinity , I need not insist on these matters . My Business is to prevent our mistaking the sence of these Divine Writings : That they are abused and miserably wrested by some that receive and rely upon them , cannot be doubted by us . St. Peter himself , one of the inspired Writers , complains of some that wrested St. Paul ' s Epistles to their own destruction . It concerns us therefore to see that we have the true sence and meaning of these Books . As to the understanding the Will of God concerning us , let me offer a few Considerations . 1. That there is nothing in the Bible , to which God obliges us , that is repugnant to the Law of Nature , and the Reason of our Mind . 2. He has enjoin'd us nothing , but what is pursuant of the End for which he made us , that is , our Perfection . 3. The Scripture does not contradict it self . 4. Where there are any seeming Repugnancies , that Sence is to be taken ; 1. Which is most plain in it self ▪ 2. Most agreeable to the Design of the Whole , 3. To other plain Places ; and , 4. Most consistent with the eternal Reason of Man's Mind . 5. As you have Ability and Opportunity , acquaint your selves , 1. With the Scripture-Dialect and Phrase , the knowledg of which would have kept an ancient Author of Credit , from interpreting that Command , Thou shalt love the Lord with all thy Heart , so as to infer that we should love nothing else . It would also have hindred others from arguing , that God does more than permit Sin , because he is said to do those things which are done by Mens Sins , &c. 2. With the Customs to which the Scriptures refer , and with those Reasons on which any of the written Laws are founded : And observe the same Rules in understanding and interpreting these , which you use in any other humane Writings and Laws : As , ( 1. ) Where any of the Precepts aro shortly , obscurely , or figuratively express'd in one place , and in others more largely , properly , and plainly ; interpret and understand the first by the latter . And take heed of pressing and squeezing Metaphors : As here in this Chapter , Awake , thou that sleepest , and arise from the Dead , and Christ shall give thee Light ; no Sence can be made of this , if we strain the Metaphor , from the Dead . ( 2. ) Do not make Precepts given to particular Persons , general and obligatory to all , where there is not the same nor a like Reason : But where there is that , reckon that what God by his holy Prophets has said to one , or to a few , he intended it to all . 6. Take heed of imputing those Suggestions to the Holy Spirit , which are only the Effects of an over-heated Brain , an extravagant Fancy , a deep Melancholy , or some such thing . I am not of their number , who laugh at all the Illuminations of the Spirit of Wisdom and Revelation ; I cannot restrain all that the Scripture says of these secret Teachings , to the miraculous . Effusion 〈◊〉 cannot but think that the Experience and Observation that every Man makes of himself , especially every 〈◊〉 Man , will assure him of the heavenly Irradiations . But yet I doubt not that the Enemy of God and Goodness , who ●pposes all God's merciful Designs to Man and endeavours to defeat them , is hard at work here . And as he has been observed to imitate the rest of the Divine Methods , so he is not wanting to resemble this also ; and therefore does inject Thoughts , does cause unnatural Agitations in the Blond and i Humours , does make use of a Melancholy Temper , a wild Imagination , a Time of Passion , etc. Great Care is to be used , that we impute not our own wild Ravings , in the Suggestions of the wicked One , to the good and holy Spirit of God : For so we shall be in danger to think that to be the Will of God , which is most contrary to it ; as we know many of old , and too many of late have done . I will here very briefly lay down some Marks , whereby we may discern the one from the other . 1. Ordinarily and after the first beginning , the Holy Spirit works in us in a manner that is agreeable to our Natures and Tempers , suited to our Faculties , and to the Order in which they are set . Let us only here distinguish , as I said before , betwixt Nature , and the Depravation of it : And I doubt not but by Observation we may easily difference these two , for we shall discover something violent and unnatural in all the Diabolical : And particularly I would observe , whether theirise of such thoughts was from the Mind it self , or from the Body , and some Motions in it . 2. The Holy Spirit does co-operate with us , his Teachings are commonly the Reward of earnest Prayer , and diligent Endeavours . I do not say but he also prevents our earliest Endeavours but as our Saviour has taught us to ask , and seek , and knock , and has promised that the Spirit shall be given to us ; soul take this Method to be a good sign that it is that Holy Spirit , when he 〈◊〉 in this way . 3. I consider the Opportunity , the Necessity of his teaching us , and look on it as no improbable Argument that it is he indeed , when there is an apparent need of his Operation . To help our Infirmities , to lead us when we are in the dark , to farther us when we are at work ; and when we are seeking the knowledg of his Laws , then to enlighten us . 4. I will obserue not only the general Temper , but the present Disposition of my Soul , when I suppose the Spirit teaches me . Holiness , Purity , Humility , Meekness , a calm , an obedient , a loving Spirit , are such Difpositions as invite , the Divine Spirit , he loves to visit , to dwell in such Souls , they are Temples for him ! If that be my general Frame , my present Disposition , I may reasonably presume it is the good Spirit that acts me . But if I be impure and proud , &c. I have reason to fear the contrary . 5. Above all , consider the thing it self which is suggested : If that be consistent with what we are by Scripture and other ways taught to be the Divine Will ; if it be pursuant of the Designs of Goodness ; if in order to our Perfection , and the good State of God's other Creatures : In short , Is it good ? does it become us ? will it be beneficial to us and them ? If not , assuredly it is not of God , of whom comes all , and only that which is good ; who wills all that is , and nothing but what is good . To conclude ; Endeavour therefore after a true , clear , and full knowledg of what is good for you to do ; and then have you got the most certain undoubted Mark of what is the Will and Law of Heaven concerning you . If you once know this , you will not be unwise , but understanding what the Will of the Lord is . THE ADVANTAGES OF CHRISTIANITY . EPHES. 3. 6. That the Gentiles should be Fellow-Heirs , and of the same Body , and Partakers of his Promise in Christ by the Gospel . 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● 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 . 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 ; 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 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 hard-hearted , 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 . 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 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 Vncircumcision , 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 well-grounded 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. 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 Vnderstandings 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 Vnwillingness , 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 , 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 . Quos diri confcia facti Mens habet attonitos , & surdo verbere caedit , Occultum quatiente Animo tortore flagellum . Paena autem vehemens & multo savior illis , Quos 〈◊〉 aedituus , &c. Nocte dieque suum gestare in pectore Testem . 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 ? 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. 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 . 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 , ( 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 Vnrighteousness , Fornication , Wickedness , Covetousness , Maliciousness , full of Envy , Murder , Debate , Deceit , Malignity , Whisperers , &c. 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 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 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 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 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 . 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 ; 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 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 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 , 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 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 . 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 , 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 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 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 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 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 , 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 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 . 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 Vniversal 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 , 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 Lord Jesus , hath ( as much as can be ) by his Institution prevented . They are such such as these . 1. Vsurpation 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 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 . 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 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 , 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 , 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 . 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 , 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 , 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 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. 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 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. 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 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. 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 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 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 . 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 . 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 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 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 , 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 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 , 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 . 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 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 . 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 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 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 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 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 . 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 . 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 , 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 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 . 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 , 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. OF LOVING OUR ENEMIES . MATTH . 5. 44. But I say unto you , Love your Enemies , bless them that curse you , do good to them that hate you , and pray for them that despitefully use you , &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 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 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 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 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 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 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 . 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 , 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 . 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 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 : 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 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 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 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 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 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 , 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 . 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 over-passionate 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 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 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 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 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 ever-blessed 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 . 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 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 . 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. 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 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 . 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 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 . OF Calling no Man MASTER . MATTH . 23. 8 , 9 , 10. But be not ye called Rabbi ; for one is your Master , even Christ , and all ye are Brethren . And call no Man your Father upon Earth ; for one is your Father which is in Heaven : Neither be ye called Masters ; for one is your Master , even Christ . 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 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 . 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 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 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 . 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 . 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 , 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 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 . 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 . 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. 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 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 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 . 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 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 , 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 . 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 ? 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 , 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 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 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 . 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 . 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 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. 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 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 ? 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 . 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 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 Vnderstanding ; 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 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 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 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 . OF Inordinate Desire , OR COVETING . ROM . 13. 9. Thou shalt not covet . 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. 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 , 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 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 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. 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 , 't is 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 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 Vsurper , 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 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 out-master them ; if the Court and the Law will not give it for them , they 'll see what the Camp and Army will. 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 . 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 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● . 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 't is 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 Vnreasonable , 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 . 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 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 ? 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 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 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 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 . 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 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 . 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 ; 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 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 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 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 , 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 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 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 't is 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 . 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 . 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 , 't is 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 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 . 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 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 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 , 't is 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 : 〈◊〉 si tollas , periere Cupidinis Arcus , Contemptaeque jacent , & sine luce faces . ( 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 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 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 't is 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 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 , 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 . 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 Vniversal 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. OF Doing our own BUSINESS . 1 THESS . 4. 11. That ye study to be quiet , and to do your own Business . 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 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 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 't is 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 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 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 , 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 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 't is 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 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 ; 't is 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 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 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 , 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 . Vnderstand 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 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 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 . 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 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 . 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 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 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 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 , 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 . 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 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 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 cuique 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 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 , Optat Ephippia bos piger , optat arare caballus ; 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 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 . 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 . 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 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 . 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 . 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 Tale-bearers , 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 ? 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 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 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 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 . 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 . OF STUDYING TO BE QUIET . 1 THESS . 4. 11. And that ye study to be Quiet . 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 : 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 . 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 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 . 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 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 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 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 . 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 . 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 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 , 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 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 , 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 Vnquietness are seldom consistent together . And for Society , tho' it is a most lovely thing when the Members of it are all united 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 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 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 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 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 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 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 , eaque 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 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 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. OF EDUCATION . PROV . 22. 6. Train up a Child in the way he should go . 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 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 . 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 't is 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 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 , 't is always with great Difficulty ; and it must be with Damage ; for they are hindred from making progress in some other matters more 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 't is 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● ▪ 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 , 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 , 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 . 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 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 Vnderstanding ; when a Man's Reason presides and governs , and all the other Faculties and Appetites are subject 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 Vnderstanding . I insist the rather on this , because Vnderstanding 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 . This then is the first particular Way , the Way of Vnderstanding ; 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 Vnderstanding , 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 , 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 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 . 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 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 , 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 , 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 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 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 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 it s commanded in the Scriptures , but that 's not all . For , 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 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 , 't is 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 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●●●●● 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 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 Zeal , the Courage , the Fidelity , the Religion , and whatever 't is 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 ; 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 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 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 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 . 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 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 't is said , that 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 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 't is 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 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 . Quo semel est imbuta recens servabit odorem Testa diu . 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 , 't is 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 . 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 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 . 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 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 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 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 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 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 . 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 ? 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 . 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 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 . OF HOSPITALITY . Preach'd to the Company of Inn-holders . ROM . 13. 12. latter part . Given to Hospitality . 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 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 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 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 . 'T is to be civil , courteous , humane , loving , kind in our Disposition and Carriage . 'T is 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 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 , 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 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 . 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 't was 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 Vs 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 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 . 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 , Vsu Vrbis 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 . 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 , 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 't is 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 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 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 , 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 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 , 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 , 't is 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 , 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 . 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 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 , 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 . OF DOING GOOD UNTO ALL MEN. GAL. 6. 10. As we have therefore Opportunity , let us do Good unto all Men. 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 . 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 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 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 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 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 over-run , 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 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 . Vnto 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 , 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 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 Vngodliness , 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 . 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 . 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 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 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 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 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 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 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 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 , 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 . 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 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 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 might , if he was unsuspected . It 's well if these be not meer Excuses of Passion and ill Nature ; 't is 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 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 ) 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 . 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 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 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 . 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 . 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 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 , 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 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 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 . 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 . 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 as speak of him say the same : Hi mores , haec dura immota Catonis Secta fuit , servare modum , finemque tenere , Naturamque sequi , Patriaeque impendere vitam , Non sibi sed toti genitum se credere Mundo . 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 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 , 't is 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 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 , 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 it s very reasonable we should do Good to them , since they may be exalted so high , or depressed so low ; be in so very 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 : 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 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 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 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 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 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. 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 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 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 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 , Vt proficiat , 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 , 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 , 't is 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 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 . 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 . 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 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 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 't is 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 . 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 . 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 . 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 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 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 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 . 〈◊〉 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 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 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 , 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 . 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 . 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 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 , 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 ; 't is the Crown of all our Works , the natural Reward of our Labours ; and if our Actions be vertuous , 't is 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 . 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 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 he be . And 't is 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 Two-penny 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 Vriah , 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 self-accusing Thoughts . And these are certainly the most inward and piercing , the most insupportable of all 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 . 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 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 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 . 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. 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 , 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. It s 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 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 't is 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 . 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 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 le ts 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 . 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 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 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 , 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. 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 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 , 't is 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 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 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 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 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 't is 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 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 't is 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 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 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 . 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 . 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 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 . 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 . 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 . 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 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 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 . 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 ? 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 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 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 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 't is 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 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 , t is 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 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 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 . 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 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 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 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 Vniversal 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 Vtopia 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 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 . 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 ? 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 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. 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 . 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 . FINIS . Notes, typically marginal, from the original text Notes for div A69664-e1250 † Dr. Henry M●●● in his Enchirid. Ethic.