A SERMON Preached before the KING At White-Hall, March 18. 1665/ 6.  
By the Right Reverend Father in God. B. Lord Bishop of Lincoln.  
Published by His Majesty's Special Command.   printer's device of Timothy Garthwait 
C R  
London, Printed for Timothy Garthwait, 1666.   

1 Thess. 4. Ver. II. 
— And to do your own business.   

THE whole Verse, whereof these words are a part, is an Exhortation to the study of Two Lessons; One for Quiet, the other for Business: That ye study to be quiet, and to do your own business.  
Of the former, the last time I had the honour to be called to this Service, we treated particularly; and it was a point well worthy our care and study. But the Lesson we are now to learn, seems not much to deserve or need it.  
I have not (I confess) sought far for a Text, but took that which came next to hand. Nor doth the Text put you to seek far what you are to do; It is but your own business. In both respects it may be thought unfit for this Audience, which is not of that quality to be entertained with no better Provision than what comes next to hand; and especially, if that should prove plain and homely, as this is, To do our own business; and as it follows, To work with our own hands: This is but a kind of Mechanical Doctrine; and what should that do here in Court?  
Not to leave myself and the Text under this prejudice; That I sought no farther for it, was not of easiness or neglect, but Choice; Because I found it not only in conjunction and company with the excellent Study of Quiet, to which any kind of retainer at large might deserve respect; but also, Because I saw it set by the Apostle, in a place of near and intimate relation, a Principle and Foundation to it. The next way to be quiet abroad, is to be busy at home. And though it be but plain Doctrine, 'tis never the worse for that use; for Foundations are best, when plainest. It is noted as a cause why men make little proficiency in Arts and Sciences, that the Principles and Elements are not so well studied as they should be. And the reason why they fall under that neglect, is, Because none of the great things which the Art itself promises, are seen in the Principles at first. And therefore Quintilian, that the Scholars of his Art might not be discouraged with the meanness of his First Elements, tells them, that Latent Fundamenta, conspiciuntur aedificia; there is little to be seen in the Foundation, that lies hid under ground; all the beauty and lustre is in the Superstruction. This doing our own business, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a practical principle, whereupon depends much of the business of our whole lives, and so hath the fate of other foundations, to be little seen and regarded; It lies low under ground, and we overlook it, as a thing not worthy any man's thought or care. But to give it the due, we must not look upon what it is in Sight, but what it is in virtue; a Principle and Foundation whereupon is built that, which is the desire of all good men, the public peace and quiet of the Church and Kingdom. And then we may allow it to be good Doctrine which hath so good a Use. It is a good tree that brings forth good fruit.  
But than you will say, It must be in season too. Now the wise man tells us, There is a time for war, as well as a time for peace. 
Eccles. 3.9.  And can it then be seasonable again and again thus to importune the study of such things as make for peace, at a time when we are all, and have cause to be in preparation for war? Indeed if it were such a peace, as would weaken the hands of any in the pursuit of that Just, Necessary and Royal Expedition, it were a most unseasonable Solecism: But we must know, As there is a War that makes for Peace, so there is a Peace that makes for War. Unity among ourselves, binds us close together; we are the stronger for it. Vis unita fortior; in divisions and discord, strength is distracted and scattered; Dum singuli pugnant, omnes vincuntur. Domestic Peace then, though it comes not out of the Artillery, is good Ammunition for War: And it falls in well too, with the express Letter and Doctrine of the Text, It is our own business. As it is the proper business of a King to protect His Subjects from the Insolences and Injuries of proud insulting Neighbours; so it is the business of every good Subject too, to assist Him in it with their Lives and Fortunes. Whether therefore we seek for Peace at home, or have cause of War abroad, the duty of the Text is for us. We are doing our own business. But though it be a good Foundation to build on every way; yet, except the Lord build the house, their labour is but lost that build. Let us therefore before we go farther in the work, go to him for a blessing upon it, etc.  That ye study to do your own business. 
I Take in the word (study,) being forced by the necessary construction of Grammar and Reason. For an object without an act, imports nothing: to do our own business, may be as well a fault, as a duty; but if study be taken in, the sense is certain and perfect, it is that wherein we shall do well to employ our study. As we are to study to be quiet, so we are to study also to do our own business.  
The words will bear two senses; as there are two sorts of offenders about business, nihil agentes, and aliud agentes, And in the words of the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the idle that work not at all, and the busybodies; 
2 Thes. 3.11.  so we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Text will reach them both, for either it sets every one a-work, to find himself some business, or it restrains and confines him to that which is his own.  
The former against Idleness, is a good lesson, that, to awaken the lazy sluggard out of his dead sleep; for, they are, as St. Paul speaks of his idle wanton widows, dead while they live. 
1 Tim. 5.6.  There is no more life in an idle man, then in an Idol-god, that hath eyes and see not, ears and hear not; but the other sense seems to agree better with the scope of the place, and will afford work enough for this time; the Apostle seems to have observed some among them too much busied in matters that brought trouble and disquiet to themselves and others; for remedy whereof he enjoins them to look to their own business.  
But how their own? For it may be a fault, and a great one too, so to do our own business, as not to regard what becomes of others; that if our own turns be served, and we get, no matter who loses. This is deservedly forbidden by our Apostle himself to the Philippians, chap. 2. ver. 4. Look not every man on his own things, but every man also on the things of others. And in the 21. v. complains of it too, that every one seeks his own, and not the things which are Jesus Christ's. But our own here, and our own there, are two different things: That which he blames there, is our own of interest; there may be too much of our own in that: but that which he commands here, is our own of duty and office. In this it must be so much our own, that it must be none but our own. Having reduced the words to their proper genuine sense, in this lesson there will fall to be learned these particulars.  


1. That, there is and aught to be a propriety in business; that to every one there belongs something that he may properly call his own.  
2. The Obligation of Duty and Religion, to confine himself to that which is his own.  
3. The Operation it hath had in the World upon our Quiet or Disquiet.  
4. From these is inferred a Necessity to Study it; That ye study to do your own business.     

I.  
First, That there is a Propriety in Business. This must be laid for a ground; all the rest else will fall to nothing. It will be no Religion to keep it; no Sin to break it; no need to Study it.  
That which S. Paul spoke of the Doctrine of the Gospel in general at Ephesus, A great door, and effectual was opened to him, and there were many Adversaries; 
1 Cor. 16.9.  is true also of this particular Doctrine of Propriety, It is a door open to all wise and sober men; yet it hath many Adversaries.  
There is a busy humour in the world, to lay all common; and it is grown to be a Sect of Religion; yea, more than one; as many as there are kinds of Propriety, so many Sects endeavour to fling down the Enclosures.  
As first, There is a Propriety in Goods and Possessions; and against this, there rises a Sect of Levellers, who tell us from the Psalmist, The Heavens are the Lords; but the Earth hath he given to the Children of men: 
Psa. 115.16.  That to which every man hath a Right by the Gift of God, the Pride and Covetousness of a few have engrossed, and made their own.  
There is a Right and Propriety of Respect and Honour due to some above others. Against this arises another Sect of Levellers they call Quakers, who refuse to give Honour to whom Honour belongs: Though this looks like a Religion against good Manners only, or were but some Quarrel with the Grammarians against proper Names; the Mischief of it lies deeper, and is of the spirit of Anabaptism, who oppose the very Powers and Dignities themselves, which they despise in their Titles; for they cannot be so foolish, though simple enough, as to make a Religion of Names only. These are dangerous Sects of Levellers both; but they lie not in our way. The Text toucheth only Levellers of Business, who think they are not to be barred the liberty of doing any thing that is good; bonum quo communius eò melius, and ought not to be impropriate to any. But that there is a Title and Propriety in some to business, wherein it is not permitted to every one to interpose, a necessity in Nature requires. The World is replenished with infinite variety of things, and a great deal of work is to be done to make them useful and serviceable to us. Now it is not possible for every one to do all, and hardly all, in any one thing, to gain the full use and benefit of it. But when the works are distributed severally to some, the benefit may redound to all.  
All the business of the world refers either to a Spiritual End, the good of the soul; or to a Temporal and Civil, our well-being while we live here upon earth: And to both these Ends God hath appointed and assigned particular persons; he did not leave them in common. In the Temporal there is private business and public. For private use, as in Families, there is the business of the Husband and Wife, the Parent and Children, the Master and Servants: And out of Families, for private use likewise, there is the business of Physicians and Advocates, Husbandmen, Merchants and Mariners, Mechanics and Labourers; and all these are of private nature, though of common benefit. Then is there the public business, by which all these are ordered and governed, and they are by S. Peter distinguished to our hands, as that of the King as Supreme, 
1 Pet. 2,13.  and of Governors sent by him; and they are Magistrates and Judges for Peace. Captains and Commanders for War. And besides these, there is the business of Ministers and Assistants to the Supreme Power, Counsellors, Lawyers, Officers and Servants; and all these are for that temporal end.  
And for the Spiritual, whose business refers to the soul, there is likewise a Propriety; as in Bishops to Ordain, Institute and Order the rest of the Clergy specially, and of the whole Diocese occasionally, as the necessity of it shall require. Then is there the business of the Presbyters, in the several parts of the Diocese, in a more particular and immediate Cure and Charge, to be directed by, and accountable to the Bishop. There be others Diaconal and Ministerial to both. And all together, Temporal and Spiritual, as several Members, make one Body; and every Member, saith the Apostle, hath not the same office, Rom. 12.4. God divided his Gifts to every one severally as he will, 1 Cor. 12.11. he did not scatter them in common, but divide them, and all hold in severalty.  
And as that Severance and Propriety stands upon good Authority; so Authority was, no doubt, induced upon reason of Profit and Interest. It conduceth more to the common good, than Community itself could.  
First, It brings Order into the common business of the world, and that takes away confusion, which never did any thing well. To avoid fornication, 1 Cor. 7.2. let every man have his own wife. Upon the same Equity, to avoid the promiscuous lust and curiosity men have to mingle with any business, Let every man likewise have his own.  
2. In reason all business will be best done too, by those to whom they are peculiar and proper. Artifici in sua arte credendum. Men are most trusted in their own Trades. We trust the Lawyer with our Estates, the Physician with our Bodies. I say nothing of our Souls; we are so wise at that work, as to trust none but ourselves.  
3. Yet thirdly, The nature and condition of the business itself, may require it: Some are so difficult, that every one cannot do, though he would; and some are so mean, that every one would not do, though he could: and all are such, as through the mercy of God we need not do if we will, unless it be our own business.  
We are now fallen upon the Second Part, that as every one hath some business that is his own, so Duty and Religion obligeth him to take upon him no business but his own.   

II.  
THis Lesson will not be so easily learned, as the former: all confinement of itself seems uneasy. He that hath no mind to go abroad, would not be tied to stay at home. And he that cares for no business, will take it ill to be barred any. But this confinement besides, nips the growth and increase of good, whereof they think, more would be done if every one have free liberty to do it; and therefore it is just and reasonable to allow any one a concurrent jurisdiction with others in any thing that is otherwise good, though that be to govern with the King, to pray & preach, or what they please, with the Priest. And they have as much of propriety as any can have to business; yet even to these, they think any man may make a sufficient title, that hath understanding to know what is to be done, as well as any other, and affection to do it, perhaps more than others. And all have right and interest in the public, especially that wherein Religion and the soul is concerned; how God may be best served, and wherein his glory may be most promoted. Will not all these make a Title good enough to any business?  
The Glory of GOD, indeed, is a high and overruling Title; if we do not set it on our own heads, as the manner is, to make God's glory serve our own. Otherwise that, and the rest are such things, as all men of wisdom or conscience should have regard to, in any business they undertake; provided yet it be their own. In that every one hath liberty to improve his understanding and knowledge for the best, as well for his own soul as the public good: In that let the glory of God be the Star to guide him. But all these do not make the business ours; they are a good qualification in any for business, yet give no right or Title to it. Great knowledge and skill in the Laws will not set a man upon the Bench; nor of Divinity, in the Bishop's Chair; nor will the dexterous glib-gifted tongue put a man into the Pulpit. There must be besides a Title and Commission to make them ours.  
But must all the obligations we have to the Public good, and to God's honour, stoop to Commissions, Titles and proprieties, which are but the creatures and constitutions of men?  
To this question, I answer in the words of Job, 13.7. Will you speak wickedly for God, and talk deceitfully for him? It is deceitful talking, to plead for God against himself; for though it should be granted, that the sorting of several employments and functions have something of man in them; yet the confirmation and approbation of God makes it his, and so divine: for as God hath founded a divine Moral law, upon the propriety of goods and possessions, Thou shalt not steal; yea, thou shalt not covet that which is another's; and yet it comes not to be another's, but by humane Laws: So though different states of life and employments have somewhat in them by disposition of Law, or our own choice; yet upon them also is founded this moral duty, to keep within those bounds: For though men laid the Landmarks, yet God commanded They should not be removed, Deut. 19.14.  
It is a kind of Burglary to break into another man's business, as well as into another man's house: or if you will not allow it to be theft to have another's business found with you, as it is to have another's goods; it is as ill as theft in S. Peter's opinion. The Murderer, the Thief, the Evildoer, the Busybody; there's a Mess of them, he puts them all alike together, 1 Pet. 4.15.  
To shut up this point, If the glory of God, and the public Good, and such like fair pretences, might let us lose upon one another's business, it would quickly bring us round, where we were, to that confusion and disorder, for remedy whereof, the Apostle added this Lesson to the former. We shall never learn to be quiet well, unless we learn also to keep within our own business.  
Yet I deny not, but that Discord and Dissension have other causes besides; for, of Pride cometh contention, saith Solomon, Prov. 13.10. And from covetousness, saith S. James, they desire, and have not, James 4.2. It is true of other Lusts, Wrath, Revenge, Envy, Slander, and Curio sity too, break the peace too often, and had need be bound to their good behaviour all▪ Yet we may observe it, That none of all these do actually any great mischief that way, till they first bring it to this, till it draws us from our own station, and fling us upon some thing that is none of our own business.   

III.  
THE truth of this will more fully be seen in the Third Part, which comes next to be considered, The Operation it hath had in the world, by disturbing the Peace and Quiet of it. Meum and Tuum hath not filled it with more Suits and Contentions in our Goods and Possessions, than it hath in the actions and business of our lives, What is our own, and what is not our own.  
To arraign all that are guilty of breaking this Rule in several kinds, would ask a long process We will therefore take notice only here of the attempts upon Government and Religion, by those whose business it was not; because the most and greatest tempests and storms in the Christian World, have blown from that Coast.  
The Wars and Combustions over all Italy and Germany, in the time of the Emperor, HENRY the 4th, had their beginning from hence. Pope Hildebrand, GREG. seven. not content with that which his Charge and Office of Bishop allowed him, began to measure out to himself a Greatness equal to the City he served in, which had been Domicilium Imperii; first brake in upon the Temporal Power, not heard of before in the Church, though then a Thousand years old: Where, for the better support of his Greatness, he endeavoured to get into his Disposing, all Church-Promotions; and for that end, called a Council at Rome of a few Bishops for his purpose, and there Decreed all Patronages and Donations by Laymen, Princes not excepted, to be void, and of no effect in Law. What could be expected from so Unjust a Decree, but vehement Opposition, and a Bloody Dispute? What troubles the same Patronage and Investiture of Bishops brought presently after into this Kingdom, our Stories are full of. But the angry Pope, when he saw he could not quietly enjoy the Rights of the Crown, falls fiercely upon the Crown itself, and would be Master of that too; and then he thought he should Rule to purpose for the Catholic Cause. And for an Essay of this bold Usurped Power, fairly Deposed the Emperor, and absolved his Subjects of their Obedience This was certainly no Bishops business. He may bless the Coronation, not dispose of the Crown. He may pray for a Godly and Peaceable Government under it, not make a prey of it. To absolve Penitents of their Sins, is a Bishop's work; not of their Duties; that is not to remit their Sins, but to make them Sinners. Now what was likely to be the effect of all this, but that which happened, Wars and Combustions over the whole Empire?  
Though that Pope did not long out live that Feite of his, yet his Successors and their Parasites have so plied the Cause ever since that time, some directly, some indirectly, that the fire is not yet extinguished. Now if the Pope met with some Princes that would not endure his Ranging thus in their Dominions, but thought it high time to quit his Mitre, to secure their Crowns, he may thank himself for it. They may call it a Schism, if they please; but it is a Schism without a Sin. That word will hurt none so much as the Causers and Authors of it; For it is but reasonable and just, That if the Pope would not know his business, that Princes should know theirs. This is my First Instance, of the Troubles that by this means broke into the whole Church.  
We need not go far from home for another. We were in a sad case not long since in this Kingdom by a Civil War. I meddle not with the fault, let that sleep under the Act of Oblivion. We may, I trust, without offence, inquire into the cause of it. What were they doing that gave us that disquiet? Look upon the Standard set up for the War; I mean, the most Execrable COVENANT, Quomodo legis? how read you there? was it not meddling with business was none of their own? They Covenanted first to extirpate the Government of the Church established by Law. That Law, with hands lifted up to Heaven, they swore they would abolish. The Legislative Power we know in whom it is, to make or mend Laws; it was none of their business. In this they were certainly too bold with the King's Sceptre. At the next turn they take hold of his Sword too, and engage themselves to a mutual Defence against all Opposition. This also was none of their business. For though a Self-defence may be allowed as natural to all; it is against private, not public Opposition; and then too, as Divines generally resolve, Come mother a'mine inculpatae Tutelae; never to the hurt of others; that is, Every man may defend himself clypeo, but not every one gladio. The Sword is the Kings, and He that takes it from any hand but His, where God hath placed it, shall perish with the Sword. In this the Covenanters, as ill as they like Bishops, would be, in the Apostles phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Pet. 4.15.  the worst sort of Bishops, that is, meddlers in business was none of their own. The Worshippers of the Covenant have therefore been well dealt with, as the worshippers of the Golden Calf were by Moses, Exod. 32.20. As he made them drink that, so have they been made to eat this; though some of them be found of so foolishly distempered stomaches, that they choose rather to part with that which is their own, than renounce a Business was none of their own. But the Covenant is past, and let it go. I wish for quiet sake, we may never hear of the like again.  
This was transient: But there still remains a permanent and habitual Disturbance of our Peace, in the multitude and swarms of SECTS and Factions in Religion, to which it is naturally and inseparably inherent: An incurable mischief; like the Leprosy on the walls, that could not be cleansed, but by pulling down the House. From these we have felt already but too much, and have cause yet to fear more.  
But can we charge them with doing a business is none of their own? Can any thing be more properly our own business, than the care of our souls, and to serve God in the b●st manner that our understandings and Consciences shall direct us?  
They are mistaken that think the Charge lies upon this issue, what every man may do for himself and his own salvation. He may without question do very much, for he may keep all God's Commandments, if he can; and when he cannot, he may be truly contrite and penitent for breaking them; and then he may assuredly believe his sins shall be forgiven him by the merits and passion of our Lord Jesus Christ. And again, He may serve and worship God with as much fervency and devotion as he can and will; he may abound in Charity, Meekness, Humility, Patience and Temperance, and all other Christian virtues: And so long as ye thus follow that which is good, saith S. Peter, who will harm you? 
1 Pet. 3.13.  And I may say too, who can hinder you in all this? but if he makes himself a party in a Sect, if there be assembling together in companies, gather Congregations, incorporate in a Body, module Churches, give Laws of Doctrine and Worship, set up Teachers and Leaders of their own; to all this they have as little Right, as they have need. A man may go far, ye see, in Religion, without troubling any; and if then they fall into some Error or Misbelief in Religion, they ought not to be severely handled; but when they betake themselves to a Sect, that altars the case, it will then be compassion mistaken. A Locust alone is no such perilous beast to be feared or regarded by any; but when they come in shoals and swarms, and cover the face of the earth, they are a plague to the Country where they light. So to look upon a Sectary single, who out of simplicity and good meaning follows his Conscience, our hearts should be every whit as tender for them, as their Consciences are. But if we look upon them in Company, they are as ill and dangerous as the company they are found in; and the danger of all popular Meetings, and Associations to a State, makes it the proper business of a King and his Ministers to look to it, and to provide against it; wherein the care hath been taken, deserves a just commendation.  
And yet when I assert and refer this business to the KING, I look to be called to an account for that; For they take the boldness by way of recrimination, to turn the Text upon the King himself, That His Power is Civil, and Matters of the Church and Religion are Ecclesiastical, and so none of his business.  
This is, I confess, too weighty a matter to be here thrust into the corner of a Sermon; yet it will be necessary to say so much as may somewhat lay that loud clamour against it: For the Papists and Presbyterians both, how ill soever they may agree in other matters, hunt in couples against the King's Power and SUPREMACY. But as we deny not all to others in their places; so we claim not all for the King. If I shall but only now set out His Part in matters of the Church, it will appear sufficiently, that he is Rectus in Curia, stands right in the Text, and takes not upon him business which is not his own.  
We acknowledge the Civil and Ecclesiastical to be two distinct Powers; and though they may be both in one Person, and were originally so; yet by the Divine, positive Laws both of Jews and Christians, they were so distinguished, that though one person were capable of both, yet not without a lawful Title and Investiture to either. I cannot therefore think, That the King is an Ecclesiastical Person, who was never Ordained or Consecrated to be so. Therefore when some Learned in our Laws affirm, That the KING is Supreme Ordinary, and mixta persona, it must be understood in some other sense, and for some other purpose; for we do not find that he attempts the doing any thing that is the proper act of an Ecclesiastical Person.  
Yes, they say, he claims by his Title of Supremacy, To govern all persons in all causes, as well Ecclesiastical as Civil.  
We acknowledge this to be his just Title; but deny, that he doth any thing by it, which is not properly his own business, and in Right of his Crown. That he is the Fountain also of all Ecclesiastical Jurisdiction, though it be not expressly in his Title, we acknowledge to be in his Power. But here I must crave leave to say something of the nature and notion of JURISDICTION, though it shall taste somewhat of the race and harshness of the School; yet much of the Case depends upon it, and no little mistakes there are about it.  
It is agreed generally, That there is in the Church a Power of Orders, and a Power of Jurisdiction distinct; that is, for the Power, though not distinct in the object and matter of that power; for that is ●he same in both: As, preaching God's Word, administering the Sacraments, or the Censures of the Church, are of the power of Orders. And the putting all, or any of these in execution, is by a power of Jurisdiction. The former, as Divines distinguish, is a power in ●abitu, the other in actu. So that Jurisdiction is nothing else, but a power to do actually, what was potentially or habitually received in Orders.  
I do not here take Jurisdiction in the strict vulgar sense, to be a power jus dicendi in●er partes litigantes only, as the word imports; but more largely, as it reacheth to any act of Order, without which it cannot lawfully be put in execution.  
Now the Question here will be, How a King can be the Fountain of the Ecclesiastical Jurisdiction used in his Dominions, who neither gives Orders himself, nor executes any; that is, hath neither power of Orders, nor Power of Jurisdiction?  
My Answer to this Question, is, That the King's Power lies without both these, and is that which gives Commission and Faculty to persons ordained to execute their Orders within his Dominions. And the Reason, Ground and Necessity of that is, Because the Ecclesiastical Function cannot be put in execution, but by such ways and means as are absolutely and originally in the King, and in Right of his Crown. As first,  
There must be some Subjects upon whom they may execute their Ecclesiastical Orders; now all the Subjects within His Dominions, are the Kings, who must of necessity lose so much of the Right he had in them, as any other assumes without Him. From hence grows his Right to order and constitute Dioceses and Parishes, and to set them their bounds and limits; that is, upon which of his Subjects, and how far he will allow them respectively to execute their Orders; for without those bounds, it is not, nor is used to be taken for any part of their business.  
To the public exercise of Religion the people must meet together. And all assemblings of people together, are absolutely in the Power of Princes; all States in all times have ever been jealous of them, and provided severe Laws against them; for it is impossible, be the pretences of Meeting never so fair, to govern people, and keep them quiet long, if they may have liberty to flock together at their pleasures.  
When they are met together, there must be some to teach and instruct them. How dangerous a thing is it promiscuously to suffer Harangues and Orations to be made to the people by such who possibly may be Trumpets of Sedition; who by slandering the Government, and speaking evil of Dignities, may inflame people to Rebellion? We have known such things done. It is therefore necessary, that none be allowed that liberty to speak to Multitudes assembled together, but such with whom a King may safely trust His people. And this gives Him a Right and Capacity of Patronage and Nomination to Ecclesiastical Charges?  
Lest the Doctrine which they teach the people, should be such as would amuse them with Novelties, or occasion Altercations, and foment Divisions, or any way disturb the Peace of the Kingdom; it is just and reasonable that the King should confine them within the compass of certain Articles and Doctrines of Religion, which gives Him a Right to that, which in other respects, no doubt, belongs to the care of the Church.  
But besides the Articles of Peace, we find that the King in His Laws declares what is Heresy: That, if any thing, seems to be the proper work of the Ecclesiastical Power; yet even in that he is not out at his own Civil business. For seeing mere Ecclesiastical Censures are found not to be of sufficient force to suppress dangerous and Heretical Opinions, without the use of the temporal Sword: Out of the care the King hath of the Lives and Estates of His Subjects, he will not let His Sword lose to the will of others, who by declaring what they please to be Heresy, may bring them in peril; He therefore confines them to such cases only, wherein He is content His Sword should be made use of. This is all, and is that which must be allowed to be the proper business of the King to assign, how far, and in what cases His Temporal Power and Sword shall be employed, and can be no invading the Ecclesiastical.  
But lastly, Is not this the same wrong and illusion we charge the Pope with, who in order to his Spiritual End, Usurps the Temporal Power; so the King in order to his Temporal Government, invades the Ecclesiastical?  
No, the case is far different; If the Pope did order temporals by spiritual means only, i e. Ecclesiastice, we had the less to say against him; he is not out of the way of a Bishop's power, though he should abuse it. But he for his spiritual end, usurps temporal means, and takes upon him to dispose of temporal Estates, that is none of his business. But the King in ordering Ecclesiastical things to His temporal end, uses no Ecclesiastical means, but temporal only, which are His proper business. He doth not excommunicate the Pope out of the Church, as the Pope would do him out of his temporal Dominions. But the King, if he see cause, may banish him and his Emissaries out of his Kingdom. That cannot be denied to be the proper business of a King to secure and free his Kingdom from any thing that is destructive to it. Now if in all this the King moves not out of his own civil Sphere, To return to our Sectaries, who put us upon this digression, they still remain as we left them, guilty of doing much that is none of their own business.  
What then is to be done with them? According to a late Statute, a Mittimus (I think) might be made to send them to prison; but the Apostle here deals more kindly with them, and sends them only to School to study better, which is my Fourth and last Point.   

iv  
THat ye study to do your own business. I will take no more out of the word Study, than what any one understands to be in it; A serious weighing and considering of the matter; and there is need of it.  
The first thing the Student is to do before he takes in hand any matter of importance, is to set down and consider whether it be his own business, or no; what Title he can make to it. It is utterly a fault amongst us, to think that no part of our business, to consider whether it be our business or no. If a qualm comes over the stomach, that we begin to grow Government-sick, or that the Ceremonies and Superstitions of the Church offend us, presently without further dispute, what ever comes of it, it is resolved we will have a better Government, and a more pure and reformed Church. That is commonly concluded, before this be disputed. No good Student will do so, conclude without premises. We must see whether it be our own business first, how we can derive a Title to it.  
We know, that Government and Religion come both originally from God; to which none can have Right, but they to whom God hath set over, and entrusted the Care and Charge of either: Our part is to see by what mean Conveyance it comes from them to us. If we have nothing to show that either of them have been particularly committed to us, we may safely and certainly conclude, it is none of our business.  
Every Student must observe a good method in his study; whereof one Rule is, To proceed à manifestis ad obscuriora: Let him begin at that which is without question his own business. Hath he done all that belongs to his proper place and Function, which is certainly his own? Or hath he a Family at home to govern, that no doubt is his too? Are his Wife, and Children, and Servants well ordered, all as they should be? S. Paul gives a charge to Timothy, not to set a Bishop over the Church, who hath not governed his own Family well. Though some have not a Family without, yet every one hath a Family within, and a large one too: To rule his passions and inordinate desires only, asks a world of work, and they will find it so, when ever they set themselves upon it.  
What a preposterous method and course is it to hunt eagerly after Liberty from some imaginary Pressure in Government, or some poor Ceremony in the Church, while in the mean time we are true slaves to some base, vile lust within us. Here we should begin to set ourselves at liberty from ourselves. And this the method of Charity requires, as well as the method of Art. Charity gins always at home, at our own business. Tantumne ab re tua otii est tibi, was well said in the Comedy, Aliena ut Cures? True Charity will find no leisure for other's work, till her own be done. If this method were carefully observed, the world would be a great deal quieter than it is.  
Study will be therefore needful in this case, because otherwise unconsidering men are apt to be carried away with the fair show of Zeal and Religion in reforming others; they take it for a wrong from any that think not so of it: But by considering well, they will find they are disappointed of that hope; for whatsoever sets them on work, it cannot be true Religion, that is not contrary to itself. All Students know, that One truth is not repugnant to another; nor one virtue to another.  
Religion doth not make men fools, to employ themselves in that whereof there comes no good. All we do in other men's business, runs waist. S. Paul, 2 Thes. 3.11. calls it idleness; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, working not at all; but are busybodies; busy, and yet not work at all. He says the same of his Widows of Pleasure, 1 Tim. 5.3. That they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idle, and busybodies both. He thinks that not worthy to be called business, which is not our own.  
And yet, Secondly, There is a worse matter in it than idleness. It charges our account more than needs; and there is no Wisdom in that; for when the Conscience brings us in more Work than either God or Man particularly requires, though it be not our own of Duty here, it will be our own in Account hereafter: For the conscience of doing it, makes it ours howsoever; and so guilty both of it, and all the mischief that comes by it.  
'Tis against Justice: That doth suum cuique tribuere. Justice lets every man enjoy his own. He that takes upon him another man's business, because he can do it better, (for that's the great pretence, to do that which is best) may as well take another man's Purse, because he will spend the money better. I think we will hardly allow of that Justice.  
'Tis against Hope, that Christian hope which supports us in all our Sufferings and Afflictions. Whereof, when S. Peter, 1 Ep. 4. c. had for the consolation of his Countrymen, scattered abroad, poured out a plentiful measure, v 13, 14. Rejoice, in as much ye are partakers of Christ's sufferings, that when his glory shall be revealed, ye may be glad also with exceeding joy. Ver. 14. If ye be reproached for the Name of Christ, happy are ye; for the Spirit of Glory, and of God resteth upon you. But presently in the very next words, ver. 15. he puts in an exception to busybodies; they have no part or share in that consolation: Let none of you suffer as a Murderer, or a Thief, or a Busybody. They have as little right to the comfort in suffering, as they had to the business for which they suffer.  
Lastly, As it disappoints them of the hope of that Mercy from God; so it casts them into the snare of the Devil. It was safe and wise Counsel the Apostle gives, Eph. 4.27. Not to give place to the Devil. He whose busy thoughts carries him abroad, to pry into, and meddle in others business, gives place to the Devil in the mean time to enter in, ransack and disorder all at home, where there is none to resist him: There is no better fence against the Devil, than this, si invenerit occupatos, if he finds us diligently employed at home in our own business.  
If for all this, the meddling Reformers of others would be thought the men of Religion, and of the first rate too; Let them know, That it is of such a Religion as hath neither Prudence in it, nor Charity, nor Justice, nor Hope, nor Safety. And when he hath weighed all these mischiefs that follow the breaking this Rule;  
Let him in the next place, consider the benefit that comes by keeping it. At that I began, and with that I will conclude. This lesson was set us of purpose by the Apostle to second and enforce the other of Peace and Quiet. The best way to be quiet with others, is to be busy with ourselves. It is the natural and genuine effect of it. All discord and dissension must be between two, either persons or parties; and that which commonly kindles the fire, is envy, or some supposed injury; now he that intends his own business only, can give no occasion to others, of either envy or complaint; and so in recompense of keeping to his own business, he shall quietly sit under his own Vine, and under his own Fig tree; he shall have own for own.  
Lastly, Besides this outward quiet with others, it will produce another within us, the quiet and tranquillity of the Conscience, without which, outward peace may prove to some but a quiet passage here, to eternal misery hereafter. But this makes it a through quiet, both sides alike, within and without; for it lays those busy, unsatisfied thoughts within us, which otherwise give● trouble both to ourselves and others: That when we see not, or think we see not all things so well carried in the Church and Government, as we could wish; yet having gone as far to mend it, as the line of our own business will reach, and the farthest end of that is, having peaceably moved for it, and hearty prayed for it, we may with a safe and quiet Conscience, leave the rest to God, and those to whom he hath committed that Care and Charge, whose proper business it is. And as many as walk according to this Rule, Peace be on them, and Mercy from the God of Peace and Mercy; To whom be all honour, glory and praise, for ever. Amen.   
FINIS.