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WHereas several Sermons of His Grace JOHN late Lord Archbishop of Canterbury, Imperfectly taken from Him in Shorthand, may be surreptitiously Printed: This is to give Notice, That there is nothing of His Grace's designed for the Press at present; and that when there is, it will be Advertized in the Gazette.   

THE Last Sermon Of His GRACE JOHN late Lord Archbishop of CANTERBURY. Preached before the KING and QUEEN AT White-Hall, February 25th, 1693/4.  
Together with his Grace's SERMON ON Phil. 3. 20. For our Conversation is in Heaven.  
LONDON: Printed for B. Aylmer at the Three Pigeons against the Royal-Exchange in Cornhill; and W. Rogers at the Sun against St. Dunstan's Church in Fleetstreet. MDCXCV. Price 6 d.   

THE LAST SERMON Of His GRACE JOHN late Lord Archbishop of Canterbury.  TIT. III. 2. To speak evil of no man. 
GEneral Persuasives to Repentance and a good Life, and Invectives against Sin and Wickedness at large, are certainly of good use to recommend Religion and Virtue, and to expose the deformity and danger of a Vicious course. But it must be acknowleged on the other hand, that these general Discourses do not so immediately tend to reform the Lives of men: Because they fall among the Crowd, but do not touch the Consciences of particular Persons in so sensible and awakening a manner as when we treat of particular Duties and Sins, and endeavour to put men upon the practice of the one, and to reclaim them from the other, by proper Arguments taken from the Word of God, and from the nature of particular Virtues and Vices.  
The general way is, as if a Physician, instead of applying particular Remedies to the Distemper of his Patient, should entertain him with a long discourse of Diseases in general, and of the pleasure and advantages of Health; and earnestly persuade him to be well; without taking his particular Disease into consideration, and prescribing Remedies for it.  
But if we would effectually reform men, we must take to task the great and common disorders of their Lives, and represent their faults to them in such a manner as may convince them of the evil and danger of them, and put them upon the endeavour of a cure.  
And to this end I have pitched upon one of the common and reigning Vices of the Age, Calumny and Evil-speaking; by which men contract so much guilt to themselves, and create so much trouble to others: And from which, it is to be feared, few or none are wholly free. For who is he, saith the Son of Sirach, that hath not offended with his tongue? Ecclus. 19 16. In many things, saith St. James, James 3. 2. we offend all: And if any man offend not in word, the same is a perfect man.  
But how few have attained to this perfection? And yet unless we do endeavour after it, and in some good measure attain it, all our pretence to Religion is vain: So the same Apostle tells us, James 1. 26. If any man among you seemeth to be religious, and bridleth not his tongue, but deceiveth his own heart, that man's Religion is vain.  
For the more distinct handling of this Argument, I shall reduce my Discourse to these Five Heads.  
First, I shall consider the Nature of this Vice, and wherein it consists.  
Secondly, I shall consider the due extent of this Prohibition, To speak evil of no man.  
Thirdly, I shall show the Evil of this practice, both in the Causes and Effects of it.  
Fourthly, I shall add some further Considerations to dissuade men from it.  
Fifthly, I shall give some Rules and Directions for the prevention and cure of it.  
I. I shall consider what this Sin or Vice of evil speaking, here forbidden by the Apostle, is: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to defame and slander any man, not to hurt his reputation, as the Etymology of the word doth import. So that this Vice consists in saying things of others which tend to their disparagement and reproach, to the taking away or lessening of their Reputation and good Name. And this, whether the things said be true or not. If they be false, and we know it, than it is downright Calumny; and if we do not know it, but take it upon the report of others, it is however a Slander; and so much the more injurious, because really groundless and undeserved.  
If the thing be true, and we know it to be so, yet it is a defamation, and tends to the prejudice of our neighbour's reputation: And it is a fault to say the evil of others which is true, unless there be some good reason for it besides: Because it is contrary to that charity and goodness which Christianity requires, to divulge the faults of others, though they be really guilty of them, without necessity or some other very good reason for it.  
Again, It is Evil-speaking and the Vice condemned in the Text, whether we be the first Authors of an ill Report, or relate it from others; because the man that is evil spoken of is equally defamed either way.  
Again, Whether we speak evil of a man to his face, or behind his back: The former way indeed seems to be the more generous, but yet is a great Fault, and that which we call reviling: The latter is more mean and base, and that which we properly call Slander or Backbiting.  
And Lastly, Whether it be done directly and in express terms, or more obscurely and by way of oblique insinuation; whether by way of downright reproach, or with some crafty preface of commendation: For so it have the effect to defame, the manner of address does not much alter the case: The one may be more dextrous, but is not one jot less faulty: For many times the deepest Wounds are given by these smother and more artificial ways of Slander; as by ask questions, Have you not heard so and so of such a man? I say no more, I only ask the question: Or by general intimations, that they are loath to say what they have heard of such a one, are very sorry for it, and do not at all believe it, if you will believe them; And this many times without telling the thing, but leaving you in the dark to suspect the worst.  
These and such like Arts, though they may seem to be tenderer and gentler ways of using men's reputation, yet in truth they are the most malicious and effectual methods of Slander; because they insinuate something that is much worse than is said, and yet are very apt to create in unwary men a strong belief of something that is very bad, though they know not what it is. So that it matters not in what fashion a Slander is dressed up, if it tend to defame a man and to diminish his Reputation, it is the Sin forbidden in the Text.  
II. We will consider the extent of this Prohibition to speak evil of no man; and the due bounds and limitations of it. For it is not to be understood absolutely, to forbid us to say any thing concerning others that is bad. This in some cases may be necessary and our duty, and in several cases very fit and reasonable. The Question is, In what Cases by the general Rules of Scripture and right Reason we are warranted to say the evil of others that is true?  
In general, we are not to do this without great reason and necessity; as, for the prevention of some great evil, or the procuring of some considerable good to ourselves, or others. And this I take to be the meaning of that advice of the Son of Sirach, Eccl. 19 8. Whether it be to a friend or a foe, talk not of other men's lives; and if thou canst without offence reveal them not; that is, if without hurt to any body thou canst conceal them, divulge them not.  
But because this may not be direction sufficient, I shall instance in some of the principal Cases wherein men are warranted to speak evil of others, and yet in so doing do not offend against this Prohibition in the Text.  
First, It is not only lawful, but very commendable, and many times our duty to do this in order to the probable amendment of the person of whom evil is spoken. In such a case we may tell a man of his faults privately; or where it may not be so fit for us to use that boldness and freedom, we may reveal his faults to one who is more fit and proper to reprove him, and will probably make no other use of this discovery but in order to his amendment. And this is so far from being a breach of Charity, that it is one of the best testimonies of it. For perhaps the party may not be guilty of what hath been reported of him, and then it is a kindness to give him the opportunity of vindicating himself: Or if he be guilty, perhaps being privately and prudently told of it he may reform. In this Case the Son of Sirach adviseth to reveal men's faults; Ecclus. 19 13, 14, 15. Admonish a friend, says he, it may be he hath not done it; and if he have done it, that he do it no more: Admonish a friend, it may be he hath not said it; and if he have, that he speak it not again: Admonish a friend, for many times it is a slander; and believe not every tale.  
But then we must take care that this be done out of kindness, and that nothing of our own passion be mingled with it; and that under pretence of reproving and reforming men, we do not reproach and revile them, and tell them of their faults in such a manner as if we did it to show our authority rather than our charity. It requires a great deal of address and gentle application so to manage the business of Reproof, as not to irritate and exasperate the person whom we reprove, instead of curing him.  
Secondly, This likewise is not only lawful, but our duty, when we are legally called to bear witness concerning the fault and crime of another. A good man would not be an accuser, unless the public good, or the prevention of some great evil should require it. And then the plain reason of the thing will sufficiently justify a voluntary accusation: otherwise it hath always among well-mannered People been esteemed very odious for a man to be officious in this kind, and a forward Informer concerning the misdemeanours of others. Magistrates may sometimes think it fit to give encouragement to such persons, and to set one bad man to catch another, because such men are fittest for such dirty work: But they can never inwardly approve them, nor will they ever make them their friends and confidents.  
But when a man is called to give testimony in this kind in obedience to the Laws, and out of reverence to the Oath taken in such Cases, he is so far from deserving blame for so doing, that it would be an unpardonable fault in him to conceal the truth, or any part of it.  
Thirdly, It is lawful to publish the faults of others in our own necessary defence and vindication. When a man cannot conceal fewer faults without betraying his own innocency, no charity requires a man to suffer himself to be defamed to save the reputation of another man. Charity begins at home; and though a man had never so much goodness, he would first secure his own good name, and then be concerned for other men's. We are to love our neighbour as ourselves; so that the love of ourselves is the Rule and Measure of our love to our neighbour: And therefore first, otherwise it could not be the Rule. And it would be very well for the World, if our Charity would rise thus high; and no man would hurt another man's reputation, but where his own is in real danger.  
Fourthly, This also is lawful for caution and warning to a third person, that is in danger to be infected by the company, or ill example of another; or may be greatly prejudiced by reposing too much confidence in him, having no knowledge or suspicion of his bad qualities: But even in this case we ought to take great care that the ill character we give of any man be spread no further than is necessary to the good end we designed in it.  
Besides these more obvious and remarkable Cases, this Prohibition doth not I think hinder but that in ordinary conversation men may mention that ill of others which is already made as public as it well can be: Or that one friend may not in freedom speak to another of the miscarriage of a third person, where he is secure no ill use will be made of it, and that it will go no further to his prejudice: Provided always, that we take no delight in hearing or speaking ill of others: And the less we do it, though without any malice or design of harm, still the better; because this shows that we do not feed upon ill reports and take pleasure in them.  
These are the usual Cases in which it may be necessary for us to speak evil of other men. And these are so evidently reasonable that the Prohibition in the Text cannot with reason be extended to them. And if no man would allow himself to say any thing to the prejudice of another man's good name, but in these and the like Cases, the tongues of men would be very innocent, and the World would be very quiet. I proceed in the  
IIId. place to consider the evil of this practice, both in the Causes and the Consequences of it.  
First, We will consider the Causes of it. And it commonly springs from one or more of these evil Roots.  
First, One of the deepest and most common Causes of evil-speaking is ill-nature and cruelty of disposition: And by a general mistake Ill-nature passeth for Wit, as Cunning doth for Wisdom; though in truth they are nothing akin to one another, but as far distant as Vice and Virtue.  
And there is no greater evidence of the bad temper of Mankind, than the general proneness of men to this Vice. For (as our Saviour says) out of the abundance of the heart the mouth speaketh. And therefore men do commonly incline to the censorious and uncharitable side: which shows humane Nature to be strangely distorted from its original rectitude and innocency. The Wit of Man doth more naturally vent itself in satire and Censure, than in Praise and Panegyric. When men set themselves to commend, it comes hardly from them, and not without great force and straining; and if any thing be fitly said in that kind, it doth hardly relish with most men: But in the way of Invective, the Invention of men is a plentiful and neverfailing Spring: And this kind of Wit is not more easy than it is acceptable: It is greedily entertained and greatly applauded, and every man is glad to hear others abused, not considering how soon it may come to his own turn to lie down and make sport for others.  
To speak evil of others, is almost become the general entertainment of all Companies: And the great and serious business of most Meetings and Visits, after the necessary Ceremonies and Compliments are over, is to sit down and backbite all the World. 'Tis the Sauce of Conversation, and all Discourse is counted but flat and dull which hath not something of piquancy and sharpness in it against some body. For men generally love rather to hear evil of others than good, and are secretly pleased with ill reports, and drink them in with greediness and delight: Though at the same time they have so much Justice, as to hate those that propagate them; and so much Wit, as to conclude that these very persons will do the same for them in another Place and Company.  
But especially, if it concerns one of another Party, and that differs from us in matters of Religion; in this Case, all Parties seem to be agreed that they do God great service in blasting the Reputation of their Adversaries: And though they all pretend to be Christiams', and the Disciples of Him who taught nothing but kindness and meekness and charity; yet it is strange to see with what a savage and murderous disposition they will fly at one another's Reputation and tear it in pieces: And whatever other Scruples they may have, they make none to bespatter one another in the most bitter and slanderous manner.  
But if they hear any good of their Adversaries, with what nicety and caution do they receive it? how many objections do they raise against it? and with what coldness do they at last admit it? It is very well, say they, if it be true: I shall be glad to hear it confirmed. I never heard so much good of him before. You are a good man yourself, but have a care you be not deceived.  
Nay it is well, if to balance the matter, and set things even, they do not clap some infirmity and fault into the other Scale, that so the Enemy may not go off with flying Colours.  
But on the other side, every man is a good and substantial Author of an ill Report. I do not apply this to any one sort of men, though all are to blame in this way; Iliacoes intra muros peccatur, & extra. To speak impartially, the Zealots of all Parties have got a scurvy Trick of lying for the Truth.  
But of all sorts of People, I have observed the Priests and Bigots of the Church of Rome to be the ablest in this way, and to have the strongest Faith for a lusty Falsehood and Calumny. Others will bandy a false Report, and toss it from one hand to another; but I never knew any that would so hug a Lie and be so very fond of it. They seem to be described by St. John in that expression in the Revelation, Whosoever loveth and maketh a lie.  
Another shrewd sign that ill-nature lies at the root of this Vice is, that we easily forget the good that is said of others, and seldom make mention of it; but the contrary sticks with us, and lies uppermost in our memories, and is ready to come out upon all occasions: And which is yet more ill-natured and unjust, many times when we do not believe it ourselves we tell it to others, with this charitable Caution, That we hope it is not true. But in the mean time we give it our Pass, and venture it to take its fortune to be believed or not, according to the charity of those into whose hands it comes.  
Secondly, Another Cause of the commonness of this Vice is, that many are so bad themselves, in one kind or other. For to think and speak ill of others is not only a bad thing, but a sign of a bad man. Our Blessed Saviour, speaking of the evil of the last days, gives this as the reason of the great decay of Charity among men; Because iniquity shall abound, the Love of many shall wax cold, Matth. 24. 12. When men are bad themselves, they are glad of any opportunity to censure others, and are always apt to suspect that evil of other men which they know by themselves. They cannot have a good opinion of themselves, and therefore are very unwilling to have so of any body else; and for this reason they endeavour to bring men to a level, hoping it will be some justification of them if they can but render others as bad as themselves.  
Thirdly, Another source of this Vice is Malice and Revenge. When men are in Heat and Passion they do not consider what is true, but what is spiteful and mischievous; and speak evil of others in revenge of some injury which they have received from them: And when they are blinded by their Passions, they lay about them madly and at a venture, not much caring whether the evil they speak be true or not. Nay many are so Devilish, as to invent and raise false Reports on purpose to blast men's Reputation. This is a Diabolical temper, and therefore St. James tells us that the slanderous Tongue is set on fire of Hell: And the Devil hath his very Name from Calumny and false Accusation; and it is his Nature too, for he is always ready to stir up and foment this evil spirit among men: Nay, the Scripture tells us that he hath the malice and impudence to accuse good men before God; as he did Job, charging him with Hypocrisy to God himself; Who, he knows, does know the hearts of all the children of men.  
Fourthly, Another Cause of evil-speaking is Envy. Men look with an evil eye upon the good that is in others, and think that their Reputation obscures them, and that their commendable qualities do stand in their light; and therefore they do what they can to cast a cloud over them, that the bright shining of their Virtues may not scorch them. This makes them greedily to entertain, and industriously to publish any thing that may serve to that purpose, thereby to raise themselves upon the Ruins of other men's Reputation: And therefore as soon as they have got an ill Report of any good man by the end, to work they presently go to send it abroad by the first Post: For the string is always ready upon their Bow to let fly this Arrow with an incredible swiftness, through City and Country; for fear the innocent man's justification should overtake it.  
Fifthly, Another Cause of evil-speaking is Impertinence and Curiosity; an itch of talking and meddling in the affairs of other Men, which do nowise concern them. Some persons love to mingle themselves in all business, and are loath to seem ignorannt of so important a piece of News as the faults and ●●●ies of men, or any bad thing that is talked of 〈◊〉 good Company. And therefore they do with great care pick up ill Stories, as good matter of discourse in the next Company that is worthy of them: And this perhaps not out of any great malice, but for want of something better to talk of, and because their Parts lie chiefly that way.  
Lastly, Men do this many times out of wantonness and for diversion. So little do light and vain men consider, that a man's Reputation is too great and tender a Concernment to be jested withal; and that a slanderous Tongue bites like a Serpent, and wounds like a Sword. For what can be more barbarous, next to sporting with a man's Life, than to play with his Honour and Reputation, which to some men is dearer to them than their Lives?  
It is a cruel pleasure which some men take in worrying the Reputation of others much better than themselves; and this only to divert themselves and the Company. Solomon compares this sort of men to distracted persons; As a mad man, saith he, who casteth firebrands, arrows, and death, so is the man that deceiveth his neighbour; the LXX. render it, So is the man that defameth his neighbour, and saith, Am I not in sport? Such, and so bad are the Causes of this Vice. I proceed to consider, in the  
Second place, the ordinary, but very pernicious Consequences and Effects of it; both to Others, and to ourselves.  
First, To Others; the Parties I mean that are slandered. To them it is certainly a great injury; and commonly a high Provocation, but always matter of no small grief and trouble to them.  
It is certainly a great injury, and if the evil which we say of them be not true, it is an injury beyond imagination, and beyond all possible reparation. And though we should do our utmost endeavour afterwards towards their Vindication, yet that makes but very little amends; because the Vindication seldom reacheth so far as the Reproach, and because commonly men are neither so forward to spread the Vindication, nor is it so easily received after ill impressions are once made. The solicitous Vindication of a man's self is, at the best, but an aftergame; and for the most part a man had better sit still, than to run the hazard of making the matter worse by playing it.  
I will add one thing more, That it is an Injury that descends to a man's Children and Posterity; because the good or ill Name of the Father is derived down to them; and many times the best thing he hath to leave them is the Reputation of his unblemished Virtue and Worth: And do we make no Conscience to rob his innocent Children of the best part of this small Patrimony, and of all the kindness that would have been done them for their Father's sake, if his Reputation had not been so undeservedly stained? Is it no Crime by the breath of our mouth at once to blast a man's Reputation, and to ruin his Children, perhaps to all Posterity? Can we make a jest of so serious a matter? Of an Injury so very hard to be repent of as it ought, because in such a Case no Repentance will be acceptable without Restitution, if it be in our power. And perhaps it will undo us in this World to make it; and if we do it not, will be our Ruin in the other.  
I will put the Case at the best, that the matter of the Slander is true; yet no man's Reputation is considerably stained, though never so deservedly, without great harm and damage to him. And it is great odds but the matter by passing through several hands is aggravated beyond truth, every one out of his bounty being apt to add something to it.  
But, besides the Injury, it is commonly a very high Provocation. And the consequence of that may be as bad as we can imagine, and may end in dangerous and desperate Quarrels. This reason the wise Son of Sirach gives why we should defame no man: Whether it be, says he, to a friend or to a foe, talk not of other men's lives. For he hath heard and observed thee, Ecclus. 19 8, 9 that is, one way or other it will probably come to his knowledge, and when the time cometh he will show his hatred; that is, he will take the first opportunity to revenge it.  
At the best, it is always matter of Grief to the person that is defamed: And Christianity, which is the best-natured Institution in the World, forbids us the doing of those things whereby we may grieve one another. A man's good name is a tender thing, and a wound there sinks deep into the spirit even of a wise and good man: And the more innocent any man is in this kind, the more sensible is he of this hard usage; because he never treats others so, nor is he conscious to himself that he hath deserved it.  
Secondly, The Consequences of this Vice are as bad or worse to ourselves. Whoever is wont to speak evil of others, giveth a bad character of himself, even to those whom he desires to please; who, if they be wise enough, will conclude that he speaks of them to others, as he does of others to them: And were it not for that fond partiality which men have for themselves, no man could be so blind as not to see this.  
And it is very well worthy of our consideration, which our Saviour says in this very Case, That with what measure we meet to others, it shall be measured to us again; Matth. 7. and that many times heaped up; and running over▪ For there is hardly any thing wherein Mankind do use more strict justice and equality, than in rendering evil for evil, and railing for railing.  
Nay, Revenge often goes further than Words. A reproachful and slanderous Speech hath cost many a man a Duel, and in that the loss of his own Life, or the Murder of another, perhaps with the loss of his own Soul: And I have often wondered that among Christians this matter is no more laid to heart.  
And though neither of these great mischiefs should happen to us, yet this may be inconvenient enough many other ways. For no man knows in the chance of things, and the mutability of humane affairs, whose kindness and goodwill he may come to stand in need of before he dies. So that did a man only consult his own safety and quiet, he ought to refrain from evil-speaking. What man is he, saith the Psalmist, that desireth life, and loveth many days, that he may see good: Keep thy tongue from evil, and thy lips from speaking falsehood, Psal. 34. 12, 13.  
But there is an infinitely greater Danger hanging over us from God. If we allow ourselves in this evil practice, all our Religion is good for nothing. So St. James expressly tells us, If any man among you seemeth to be religious, and bridleth not his tongue, but deceiveth his own heart, that man's Religion is vain, Jam. 1. 26. And St. Paul puts Slanderers and Revilers amongst those that shall not inherit the kingdom of God. And our Blessed Saviour hath told us, That by our words we shall be justified, and by our words we shall be condemned, 1 Cor. 6. 10. To which I will add the counsel given us by the Wiseman, Refrain your tongue from backbiting, for there is no word so secret that shall go for nought, and the mouth that slandereth slayeth the Soul, Wisdom of Solomon, c. 1. v. 11. I proceed in the  
IVth place, to add some further Arguments and Considerations to take men off from this Vice: As,  
First, That the use of Speech is a peculiar Prerogative of Man above other Creatures, and bestowed upon him for some excellent end and purpose: That by this Faculty we might communicate our thoughts more easily to one another, and consult together for our mutual comfort and benefit: Not to enable us to be hurtful and injurious, but helpful and beneficial to one another. The Psalmist, as by Interpreters is generally thought, calls our Tongue our Glory; therewith we praise God and bless Men. Now to bless is to speak well of any, and to wish them well. So that we pervert the use of Speech and turn our glory into shame, when we abuse this Faculty to the injury and reproach of any.  
Secondly, Consider how cheap a kindness it is to speak well, at least not to speak ill of any. A good word is an easy obligation, but not to speak ill requires only our Silence, which costs us nothing. Some instances of Charity are chargeable, as to relieve the wants and necessities of others: The expense deterrs many from this kind of Charity. But were a man never so covetous, he might afford another man his good word; at least he might refrain from speaking ill of him: especially if it be considered how dear many have paid for a slanderous and reproachful word.  
Thirdly, Consider that no quality doth ordinarily recommend one more to the favour and goodwill of men, than to be free from this Vice. Every one desires such a man's friendship, and is apt to repose a great trust and confidence in him: And when he is dead, men will praise him; and next to Piety towards God, and Righteousness to Men, nothing is thought a more significant commendation, than that he was never, or very rarely heard to speak ill of any. It was a singular Character of a Roman Gentleman, Nescivit quid esset maledicere, he knew not what it was to give any man an ill word.  
Fourthly, Let every man lay his hand upon his heart, and consider how himself is apt to be affected with this usage. Speak thy Conscience Man, and say whether, as bad as thou art, thou wouldst not be glad to have every man's, especially every good man's good word? And to have thy faults concenaled, and not to be hardly spoken of, though it may be not altogether without truth, by those whom thou didst never offend by word or deed? But with what face or reason dost thou expect this from others, to whom thy carriage hath been so contrary? Nothing surely is more equal and reasonable than that known Rule, What thou wouldst have no man do to thee, that do thou to no man.  
Fifthly, When you are going to speak reproachfully of others, consider whether you do not lie open to just reproach in the same, or some other kind. Therefore give no Occasion, no Example of this barbarous usage of one another.  
There are very few so innocent and free either from infirmities or greater faults, as not to be obnoxious to reproach upon one account or other; even the wisest, and most virtuous, and most perfect among men have some little vanity, or affectation, which lays them open to the raillery of a mimical and malicious Wit: Therefore we should often turn our thoughts upon ourselves, and look into that part of the Wallet which men commonly fling over their shoulders and keep behind them, that they may not see their own Faults: And when we have searched that well, let us remember our Saviour's Rule, He that is without sin, let him cast the first stone.  
Lastly consider, That it is in many Cases as great a Charity to conceal the evil you hear and know of others, as if you relieved them in a great necessity. And we think him a hardhearted man that will not bestow a small Alms upon one in great want. It is an excellent Advice which the Son of Sirach gives to this purpose; Talk not of other men's lives: If thou hast heard a word, let it die with thee; and be bold it will not burst thee, Ecclus. 19 10. I shall in the Vth. and last place, give some Rules and Directions for the prevention and cure of this great evil among men.  
First, Never say any evil of any man, but what you certainly know. When ever you positively accuse and indite any man of any Crime, though it be in private and among Friends, speak as if you were upon your Oath, because God sees and hears you. This not only Charity, but Justice and regard to truth do demand of us. He that easily credits an ill Report is almost as faulty as the first inventor of it. For though you do not make, yet you commonly propagate a Lye. Therefore never speak evil of any upon common Fame, which for the most part is false, but almost always uncertain whether it be true or not.  
Not but that it is a fault, in most Cases, to report the evil of men which is true, and which we certainly know to be so: But if I cannot prevail to make men wholly to abstain from this fault, I would be glad to compound with some Persons, and to gain this point of them however; because it would retrench nine parts in ten of the evil-speaking that is in the World.  
Secondly, Before you speak evil of any man, consider whether he hath not obliged you by some real kindness, and then it is a bad return to speak ill of him who hath done us good. Consider also, whether you may not come hereafter to be acquainted with him, related to him, or obliged by him whom you have thus injured? And how will you then be ashamed when you reflect upon it, and perhaps have reason also to believe that he to whom you have done this injury is not ignorant of it?  
Consider likewise, whether in the change of Humane affairs, you may not some time or other come to stand in need of his favour; and how incapable this carriage of yours towards him will render you of it? And whether it may not be in his power to revenge a spiteful and needless word by a shrewd turn? So that if a man made no conscience of hurting others, yet he should in prudence have some consideration of himself.  
Thirdly, Let us accustom ourselves to pity the Faults of men and to be truly sorry for them, and then we shall take no pleasure in publishing them. And this common Humanity requires of us, considering the great infirmities of humane Nature, and that we ourselves also are liable to be tempted: Considering likewise, how severe a Punishment every Fault and miscarriage is to itself; and how terribly it exposeth a man to the wrath of God, both in this World and the other. He is not a good Christian, that is not heartily sorry for the faults even of his greatest Enemies; and if he be so, he will discover them no further than is necessary to some good end.  
Fourthly, whenever we hear any man evil-spoken of, if we know any good of him let us say that. It is always the more humane and the more honourable part to stand up in the defence and vindication of others, than to accuse and bespatter them. Possibly the good you heard of them may not be true, but it is much more probable that the evil which you have heard of them is not true neither: However, it is better to preserve the credit of a bad man, than to slain the Reputation of the innocent. And if there were any need that a man should be evil-spoken of, it is but fair and equal that his good and bad Qualities should be mentioned together; otherwise he may be strangely misrepresented, and an indifferent Man may be made a Monster.  
They that will observe nothing in a Wise man, but his oversights and follies; nothing in a Good man, but his failings and infirmities; may make a shift to render a very wise and good man very despicable. If one should heap together all the passionate Speeches all the froward and imprudent Actions of the best Man; all that he had said or done amiss in his whole Life, and present it all at one view, concealing his Wisdom and Virtues; the Man in this Disguise would look like a Madman or a Fury: And yet if his Life were fairly represented, and just in the same manner it was led; and his many and great Virtues set over-against his failings and infirmities, he would appear to all the World to be an admirable and excellent Person. But how many and great soever any man's ill Qualities are, it is but just that with all this heavy load of Faults he should have the due praise of the few real Virtues that are in him.  
Fifthly, That you may not speak ill of any, do not delight to hear ill of them. Give no countenance to Busy-bodies, and those that love to talk of other men's Faults: Or if you cannot decently reprove them because of their Quality, then divert the discourse some other way; or if you cannot do that, by seeming not to mind it, you may sufficiently signify that you do not like it.  
Sixthly, Let every man mind himself, and his own Duty and Concernment. Do but endeavour in good earnest to mend thyself, and it will be work enough for one Man, and leave thee but little time to talk of others. When Plato withdrew from the Court of Dionysius, who would fain have had a famous Philosopher for his Flatterer, they parted in some unkindness, and Dionysius bade him not to speak ill of him when he was returned into Greece; Plato told him, he had no leisure for it; meaning that he had better things to mind, than to take up his thoughts and talk with the faults of so bad a man, so notoriously known to all the World.  
Lastly, Let us set a watch before the door of our lips, and not speak but upon consideration: I do not mean to speak finely, but fitly. Especially when thou speakest of others, consider of whom, and what thou art going to speak: Use great Caution and Circumspection in this matter: Look well about thee; on every side of the thing, and on every Person in the Company, before thy words slip from thee; which when they are once out of thy lips, are for ever out of thy power.  
Not that men should be sullen in company, and say nothing; or so stiff in conversation, as to drop nothing but Aphorisms and Oracles: Especially, among Equals and Friends▪ we should not be so reserved as if we would have it taken for a mighty favour that we vouchsafe to say any thing. If a Man had the understanding of an Angel, he must be contented to abate something of this excess of Wisdom, for fear of being thought Cunning. The true Art of Conversation, if any body can hit upon it, seems to be this; an appearing freedom and openness, with a resolute reservedness as little appearing as is possible.  
All that I mean by this Caution is, that we should consider well what we say, especially of others. And to this end we should endeavour to get our minds furnished with matter of Discourse concerning things useful in themselves, and not hurtful to others: And, if we have but a Mind wise enough, and good enough, we may easily find a Field large enough for innocent Conversation; such as will harm no body, and yet be acceptable enough to the better and wiser part of Mankind: And why should any one be at the cost of playing the fool to gratify any body whatsoever?  
I have done with the Five things I propounded to speak to upon this Argument. But because hardly any thing can be so clear, but something may be said against it; nor any thing so bad, but something may be pleaded in excuse for it: I shall therefore take notice of two or three Pleas that may be made for it.  
First, Some pretend mighty injury and provocation. If in the same kind, it seems thou art sensible of it; and therefore thou of all men oughtest to abstain from it: But in what kind soever it be, the Christian Religion forbids Revenge. Therefore do not plead one Sin in excuse of another, and make Revenge an Apology for Reviling.  
Secondly, It is alleged by others, with a little better grace, that if this Doctrine were practised, Conversation would be spoiled, and there would not be matter enough for pleasant discourse and entertainment.  
I answer, The design of this Discourse is to redress a great evil in Conversation, and that I hope which mends it will not spoil it. And however, if men's Tongues lay a little more still, and most of us spoke a good deal less than we do, both of ourselves and others, I see no great harm in it: I hope we might for all that live comfortably and in good health, and see many good days. David, I am sure, prescribes 〈◊〉 as an excellent Receipt, in his Opinion, for a quiet, and cheerful, and long Life, to refrain from evil-speaking; Psal. 34. 12, 13. What man is he that desireth life, and loveth many days that he may see good? Keep thy tongue from evil, and thy lips from speaking falsehood.  
But granting that there is some pleasure in Invective, I hope there is a great deal more in Innocence: And the more any man considers this, the truer he will find it; and whenever we are serious, we ourselves cannot but acknowledge it. When a man examines himself impartially before the Sacrament, or is put in mind upon a Deathbed to make reparation for Injuries done in this kind, he will then certainly be of this mind and wish he had not done them. For this certainly is one necessary qualification for the Blessed Sacrament, that we be in love and charity with our neighbours; with which temper of mind this quality is utterly inconsistent.  
Thirdly, There is yet a more specious Plea than either of the former, that men will be encouraged to do ill if they can escape the tongues of men; as they would do, if this Doctrine did effectually take place: Because by this means one great restraint from doing evil would be taken away, which these good men who are so bend upon reforming the World, think would be great pity. For many who will venture upon the displeasure of God, will yet abstain from doing bad things for fear of reproach from Men: Besides, that this seems the most proper punishment of many Faults which the Laws of Men can take no notice of.  
Admitting all this to be true, yet it does not seem so good and laudable a way to punish one Fault by another. But let no man encourage himself in an evil way with this hope, that he shall escape the censure of men: When I have said all I can, there will, I fear, be evil-speaking enough in the World to chastise them that do ill: And though we should hold our peace, there will be bad tongues enough to reproach men with their evil-doing. I wish we could but be persuaded to make the Experiment for a little while, whether men would not be sufficiently lashed for their Faults, though we sat by and said nothing.  
So that there is no need at all that good Men should be concerned in this odious Work. There will always be Offenders and Malefactors enough to be the Executioners to inflict this punishment upon one another. Therefore let no man presume upon Impunity on the one hand; and on the other, let no man despair but that this business will be sufficiently done one way or other. I am very much mistaken, if we may not safely trust an ill-natured World that there will be no failure of Justice in this kind.  
And here, if I durst, I would fain have said a word or two concerning that more public sort of Obloquy by Lampoons and Libels, so much in fashion in this witty Age. But I have no mind to provoke a very terrible sort of men. Yet thus much I hope may be said without offence, that how much soever men are pleased to see others abused in this kind, yet it is always grievous when it comes to their own turn: However I cannot but hope that every man that impartially considers must own it to be a fault of a very high nature to revile those whom God hath placed in Authority over us, and to slander the footsteps of the Lord's Anointed: Especially since it is so expressly written, Thou shalt not speak evil of the Rulers of thy People.  
Having represented the great evil of this Vice, it might not now be improper to say something to those who suffer by it. Are we guilty of the evil said of us? Let us reform, and cut off all occasions for the future; and so turn the malice of our Enemies to our own advantage, and defeat their ill intentions by making so good an use of it: And then it will be well for us to have been evil spoken of.  
Are we innocent? We may so much the better bear it patiently; imitating herein the Pattern of our Blessed Saviour, Who when he was reviled, reviled not again, but committed himself to him that judgeth righteously.  
We may consider likewise, that though it be a misfortune to be evil-spoken of, it is their fault that do it, and not ours; and therefore should not put us into Passion, because another man's being injurious to me is no good reason why I should be uneasy to myself. We should not revenge the injuries done to us, no not upon them that do them, much less upon ourselves. Let no man's Provocation make thee to lose thy Patience. Be not such a fool, as to part with any one Virtue because some men are so malicious as to endeavour to rob thee of the Reputation of all the rest. When men speak ill of thee, do as Plato said he would do in that case; Live so, as that no body may believe them.  
All that now remains is to reflect upon what hath been said, and to urge you and myself to do accordingly. For all is nothing, if we do not practise what we so plainly see to be our Duty. Many are so taken up with the deep Points and Mysteries of Religion, that they never think of the common Duties and Offices of human Life. But Faith and a good Life are so far from clashing with one another, that the Christian Religion hath made them inseparable. True Faith is necessary in order to a good Life, and a good Life is the genuine product of a right Belief; and therefore the one never ought to be pressed to the prejudice of the other.  
I foresee what will be said, because I have heard it so often said in the like case; that there is not one word of Jesus Christ in all this. No more is there in the Text. And yet I hope that Jesus Christ is truly preached, whenever his Will and Laws, and the Duties enjoined by the Christian Religion are inculcated upon us.  
But some men are pleased to say, that this is mere Morality: I answer, that this is Scripture-Morality and Christian-Morality, and who hath any thing to say against that? Nay, I will go yet further, that no man ought to pretend to believe the Christian Religion, who lives in the neglect of so plain a Duty; and in the practice of a Sin so clearly condemned by it, as this of evil-speaking is.  
But because the Word of God is quick and powerful, and sharper than a two-edged Sword, yea sharper than Calumny itself; and pierceth the very Hearts and Consciences of men, laying us open to ourselves, and convincing us of our more secret as well as our more visible Faults; I shall therefore at one view represent to you what is dispersedly said concerning this Sin in the Holy Word of God.  
And I have purposely reserved this to the last, because it is more persuasive and penetrating than any Humane Discourse. And to this end be pleased to consider in what company the Holy Ghost doth usually mention this Sin. There is scarce any black Catalogue of Sins in the Bible but we find this among them; in the company of the very worst Actions and most irregular Passions of men. Out of the heart, says our Saviour, Matt. 15. 19 proceed evil thoughts, murders, adulteries, fornications, false witness, evil speakings. And the Apostle, Rom. 1. 29. ranks backbiters with fornicators, and murderers, and haters of God; and with those of whom it is expressly said, 1 Cor. 6. 10. that they shall not inherit the Kingdom of God.  
And when he enumerates the Sins of the last times, 2 Tim. 3. 2, 3. Men, says he, shall be lovers of themselves, covetous, boasters, ●evil-speakers, without natural affection, perfidious, false accusers, etc. And which is the strangest of all, they who are said to be guilty of these great Vices and Enormities are noted by the Apostle to be great pretenders to Religion; for so it follows in the next words, Having a form of godliness, but denying the power thereof. So that it is no new thing for men to make a more than ordinary profession of Christianity, and yet at the same time to live in a most palpable contradiction to the Precepts of that Holy Religion: As if any pretence to Mystery and I know not what extraordinary attainments in the knowledge of Christ, could exempt men from obedience to his Laws, and set them above the Virtues of a good Life.  
And now after all this, do we hardly think that to be a Sin, which is in Scripture so frequently ranked with Murder and Adultery and the blackest Crimes; such as are inconsistent with the life and power of Religion, and will certainly shut men out of the Kingdom of God? Do we believe the Bible to be the Word of God? and can we allow ourselves in the common practice of a Sin, than which there is hardly any Fault of men's Lives more frequently mentioned, more severely reproved, and more odiously branded in that Holy Book.  
Consider seriously these Texts, Psal. 15. 1. Who shall abide in thy Tabernacle, who shall dwell in thy holy Hill? He that backbiteth not with his tongue, nor taketh up a reproach against his neighbour. Have ye never heard what our Saviour says, that of every idle word we must give an account in the day of Judgement; that by thy words thou shalt be justified, and by thy words thou shalt be condemned? What can be more severe than that of St. James? If any man among you seemeth to be religious, and bridleth not his tongue, that man's Religion is vain.  
To conclude: The Sin which I have now warned men against, is plainly condemned by the Word of God; and the Duty which I have now been persuading you to, is easy for every man to understand, not hard for any man, that can but resolve to keep a good guard upon himself for some time, by the grace of God to practice; and most reasonable for all Men, but especially for all Christians, to observe. It is as easy as a resolute silence upon just occasion, as reasonable as prudence and justice and charity, and the preservation of peace and goodwill among men, can make it; and of as necessary and indispensible an obligation, as the Authority of God can render any thing.  
Upon all which Considerations let us every one of us be persuaded to take up David's deliberate Resolution, Psal. 31. 1. I said, I will take heed to my ways, that I offend not with my tongue. And I do verily believe, that would we but heartily endeavour to amend this one Fault, we should soon be better Men in our whole lives: I mean, that the correcting of this Vice, together with those that are nearly allied to it, and may at the same time, and almost with the same resolution and care be corrected, would make us Owners of a great many considerable Virtues, and carry us on a good way towards perfection; it being hardly to be imagined that a man that makes conscience of his Words should not take an equal or a greater care of his Actions. And this I take to be both the true meaning, and the true reason of that saying of St. James, and with which I shall conclude: If any man offend not in Word, the same is a perfect man.  
Now the God of peace, who brought again from the dead our Lord Jesus Christ, the great Shepherd of the Sheep, through the blood of the everlasting Covenant, make you perfect in every good word and work, to do his will; working in you always that which is wellpleasing in his sight, through Jesus Christ; To whom be glory for ever, Amen.   

OF A HEAVENLY CONVERSATION.  PHIL. iii 20. For our Conversation is in Heaven. 
FOR the understanding of which words we need to look back no further than the 18th verse of this Chapter, where the Apostle with great vehemency and passion speaks of some among the Philippians, who indeed professed Christianity but yet would do any thing to decline suffering for that profession; there are many that walk, of whom I have told you often, and now tell you even weeping, that they are enemies to the Cross of Christ; they cannot endure to suffer with him and for him, they are so sensual and wedded to this world that they will do any thing to avoid persecution; so he describes them in the next verse, whose end is destruction, whose God is their belly, whose glory is in their shame, who mind earthly things. Now in opposition to these sensual and earthly-minded men the Apostle gives us the character of the true Christians, they are such as mind Heaven and another world, and prefer the hopes of that to all the interests of this life, our conversation is in Heaven.  
For the right understanding of which phrase be pleased to observe, that it is an allusion to a City or Corporation, and to the privileges and manners of those who are free of it. And Heaven is several times in Scripture represented to us under this notion of a City, It is said of Abraham that he looked for a City which hath foundations, whose builder and maker is God, Heb. 11. 10. It is called likewise the City of the living God, the heavenly Jerusalem, Heb. 12. 22. And the same Apostle speaking of the uncertain condition of Christians in this world says of them, that here they have no continuing City, but look for one that is to come, Heb. 14. 14.  
Now to this City the Apostle alludes here in the Text, when he says our conversation is in Heaven. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is rendered conversation, may either signify the privilege of Citizens, or their conversation and manners, or may take in both these.  
In the first sense of the privilege of Citizens, we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of near affinity with this sometimes used; with a great sum (says the Captain to Paul) obtained I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this freedom, Acts 22. 28. According to this sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very well be rendered, as Tertullian often does this Text, municipatus noster, our Citizenship is in Heaven; an allusion perhaps (as the learned Dr. Hammond observes) to those who though they were not born at Rome, and it may be lived at a great distance from it, had yet jus civitatis Romanae, the privilege of Roman Citizens. In like manner the Apostle here describes the condition of Christians. 'Tis true we are born here in this world and live in it, but we belong to another Corporation; we are denizens of another Country and free of that City which is above.  
In the other sense of the conversation of Citizens we find the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used towards the beginning of this Epistle, Let your conversation be as it becometh the Gospel of Christ. And why may not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text, Phil. 1. 27. without any inconvenience include both these? as if the Apostle had said, there are some that mind earthly things, and are so addicted to them that rather than part with them they will forsake their Religion; but as for us, we consider that we are Citizens of Heaven, and accordingly we converse and demean ourselves in this world as those that are free of another City and do belong to it.  
So that to have our conversation in heaven does imply these two things.  
First, The serious thoughts and considerations of Heaven.  
Secondly, The effect which those thoughts ought to have upon our lives.  
These two things take up the meaning of my Text, and shall be the subject of the following discourse.  
I. The serious thoughts and considerations of Heaven, that is, of the happy and glorious state of good men in another life. And concerning this, there are two things principally which offer themselves to our consideration First, The happiness of this state. Secondly, The way and means whereby we may come to partake of this happiness.  
First, We will consider the happiness of this state. But what, and how great this happiness is, I am not able to represent to you. These things are yet in a great measure within the veil, and it does not now fully appear what we shall be. The Scriptures have revealed so much in general concerning the reality and unspeakable felicities of this state as may satisfy us for the present, and serve to inflame our desires after it, and to quicken our endeavours for the obtaining of it; as namely, that it is incomparably beyond any happiness of this world; that it is very great; and that it is eternal; in a word, that it is far above any thing that we can now conceive or imagine.  
1. It is incomparably beyond any happiness in this world. It is free from all those sharp and bitter ingredients which do abate and allay the felicities of this life. All the enjoyments of this world are mixed, and uncertain, and unsatisfying; nay so far are they from giving us satisfaction, that the very sweetest of them are satiating and cloying.  
None of the comforts of this life are pure and unmixed. There is something of vanity mingled with all our earthly enjoyments and that causeth vexation of spirit. There is no sensual pleasure but is either purchased by some pain, or attended with it, or ends in it. A great estate is neither to be got without care, nor kept without fear, nor lost without trouble. Dignity and greatness is troublesome almost to all mankind, it is commonly uneasy to them that have it and it is usually hated and envied by those that have it not▪ Knowledge, that is one of the best and sweetest pleasures of humane life; and yet if we may believe the experience of one, who had as great a share of it as any of the Sons of men ever had, he will tell us, that this also is vexation of spirit; for in much wisdom there is much grief, and he that increaseth knowledge, increaseth sorrow, Eccl. 1. 17, 18.  
Thus it is with all the things of this world; the best of them have a mixture of good and evil, of joy and sorrow in them: but the happiness of the next life is free from allay and mixture. In the description of the new Jerusalem it is said, that there shall be no more curse, and there shall be no night there, Rev. 22, 3, 5. nothing to embitter our blessings, or obscure our glory. Heaven is the proper region of happiness, there only are pure joys and an unmingled felicity.  
But the enjoyments of this world as they are mixed, so they are uncertain. So wavering and inconstant are they that we can have no security of them, when we think ourselves to have the fastest hold of them they slip out of our hands we know not how. For this reason Solomon very elegantly calls them things that are not, Why wilt thou set thine eyes upon that which is not? for riches certainly make to themselves wings and fly like an Eagle towards heaven. So fugitive are they, that after all our endeavours to secure them they may break loose from us and in an instant vanish out of our sight, riches make to themselves wings, and fly like an Eagle, intimating to us that riches are often accessary to their own ruin. Many times the greatness of a man's estate, and nothing else, hath been the cause of the loss of it, and of taking away the life of the owner thereof. The fairness of some men's fortune hath been a temptation to those who have been more powerful to ravish it from them, thus riches make to themselves wings. So that he that enjoys the greatest happiness of this world does still want one happiness more, to secure to him for the future what he possesses for the present. But the happiness of Heaven is a steady and constant light, fixed and unchangeable as the fountain from whence it springs, the father of lights, with whom is no variableness nor shadow of turning.  
And if the enjoyments of this life were certain, yet they are unsatisfying. This is the vanity of vanities, that every thing in this world can trouble us but nothing can give us satisfaction. I know not how it is, but either we, or the things of this world, or both, are so fantastical, that we can neither be well with these things, nor well without them. If we be hungry, we are in pain; and if we eat to the full, we are uneasy. If we be poor we think ourselves miserable, and when we come to be rich we commonly really are so. If we are in a low condition we fret and murmur, and if we chance to get up and to be raised to greatness we are many times farther from contentment than we were before So that we pursue the happiness of this world just as little children chase birds, when we think we are come very near it and have it almost in our hands it flies farther from us than it was at first.  
Nay, so far are the enjoyments of this world from affording us satisfaction, that the sweetest of them are most apt to satiate and cloy us. All the pleasures of this world are so contrived as to yield us very little happiness. If they go off quickly they signify nothing, and if they stay long we are sick of them: After a full draught of any sensual pleasure we presently loathe it, and hate it as much after the enjoyment as we courted it and longed for it in the expectation. But the delights of the other world, as they will give us full satisfaction so we shall never be weary of them. Every repetition of them will be accompanied with a new pleasure and contentment. In the felicities of Heaven these two things shall be reconciled, which never met together in any sensual delight, long and full enjoyment and yet a fresh and perpetual pleasure. As in God's presence there is fullness of joy, so at his right hand there shall be pleasures for evermore.  
2. The happiness of the other life is not only incomparably beyond any happiness of this world (that, it may be, is no great commendation of it) but it is very great in itself. The happiness of Heaven is usually in Scripture described to us by such pleasures as are manly and excellent, chaste and intellectual, infinitely more pure and refined than those of sense; and if the Scripture at any time descend to the metaphors of a feast, and a banquet, and a marriage, it is plainly by way of accommodation to our weakness and condescension to our capacities.  
But the chief ingredients of this happiness, so far as the Scripture hath thought fit to reveal it to us, are the perfection of our knowledge, and the height of our love, and the perpetual society and friendship of all the blessed inhabitants of those glorious mansions; and the joyful concurrence of all these in cheerful expressions of gratitude, in the incessant praises and admiration of the fountain and author of all this happiness. And what can be more delightful than to have our understandings entertained with a clear sight of the best and most perfect Being, with the knowledge of all his works and of the wise designs of his providence here in the world? than to live in the reviving presence of God, and to be continually attending upon him whose favour is life, and whose glory is much more above that of any of the Princes of this world than the greatest of them is above the poorest worm? The Queen of Sheba thought Solomon's Servants happy in having the opportunity by standing continually before him to hear his wisdom; but in the other world it shall be a happiness to Solomon himself, and to the wisest and greatest persons that ever were in this world, to stand before this great King to admire his wisdom and to behold his glory. Not that I imagine the happiness of Heaven to consist in a perpetual gazing upon God, and in an idle contemplation of the glories of that place. For as by that blessed sight we shall be infinitely transported, so the Scripture tells us we shall be also transformed into the image of the divine perfections; we shall see God and we shall be like him, and what greater happiness can there be than to be like the happiest and most perfect Being in the world? Besides, who can tell what employment God may have for us in the next life? We need not doubt but that he who is happiness itself, and hath promised to make us happy, can easily find out such employments and delights for us in the other world as will be proper and suitable to that state.  
But then besides the improvement of our knowledge there shall be the most delightful exercise of love. When we come to heaven we shall enter into the society of the blessed Angels and of the spirits of just men made perfect, that is, freed from all those passions and infirmities which do now render the conversation, even of the best men, sometimes troublesome to one another. We shall then meet with all those excellent Persons, those brave Minds, those innocent and charitable Souls whom we have seen, and heard, and read of in this world. There we shall meet with many of our dear relations and intimate friends, and perhaps with many of our enemies, to whom we shall then be perfectly reconciled notwithstanding all the warm contests and peevish differences which we had with them in this world, even about matters of Religion. For Heaven is a state of perfect love and friendship, there will be nothing but kindness and good nature there, and all the prudent Arts of endearment and wise ways of rendering conversation mutually pleasant to one another. And what greater happiness can be imagined than to converse freely with so many excellent persons, without any thing of folly or disguise, of jealousy or design upon one another? For then there will be none of those vices and passions, of covetousness and ambition, of envy and hatred, of wrath and peevishness, which do now so much spoil the pleasure and disturb the quiet of mankind. All quarrels and contentions, schisms and divisions will then be effectually hindered not by force but by love, not by compulsion but by that charity which never fails; and all those controversies in Religion which are now so hotly agitated will then be finally determined, not as we endeavour to end them now by Canons and Decrees, but by a perfect knowledge and convincing light.  
And when this blessed society is met together and thus united by love, they shall all join in gratitude to their great Patrons and Benefactors, to him that sits upon the Throne and to the lamb that was slain, to God even our Father, and to our Lord Jesus Christ, who hath loved us and washed us from our sins in his own blood. And they shall sing everlasting songs of praise to God for all his works of wonder, for the effects of that infinite goodness, and admirable wisdom, and almighty power, which are clearly seen in the creation and government of the world and of all the Creatures in it; particularly for his favours to mankind, for the benefit of their beings, for the comfort of their lives, and for all his merciful providences towards them in this world: But above all for the redemption of their souls by the death of his Son for the free forgiveness of their sins, for the gracious assistance of his holy Spirit, and for conducting them safely through all the snares and dangers, the troubles and temptations of this world to the secure possession of that glory and happiness which then they shall be partakers of, and are bound to praise God for to all eternity. This, this shall be the employment of the blessed spirits above, and these are the chief ingredients of our happiness which the Spripture mentions. And if there were no other as there may be ten thousand more for any thing I can tell, yet generous and virtuous minds will easily understand how great a pleasure there is in the improvement of our knowledge, and the exercise of love, and in a grateful and perpetual acknowledgement of the greatest benefits that creatures are capable of receiving.  
3. This happiness shall be eternal. And though this be but a circumstance and do not enter into the nature of our happiness, yet it is so material a one that all the felicities which heaven affords would be imperfect without it. It would strangely damp and allay all our joys to think that they should sometime have an end. And the greater our happiness were, the greater trouble it would be to us to consider that it must have a period. It would make a man sorrowful indeed to think of leaving such vast possessions. Indeed if the happiness of heaven were such as the joys of this world are, it were fit they should be as short; for after a little enjoyment it would cloy us, and we should soon grow weary of it: But being so excellent, it would scarce be a happiness if it were not eternal. It would embitter the pleasures of heaven, as great as they are, to see to an end of them, though it were at never so great a distance; to consider that all this vast treasure of happiness would one day be exhausted, and that after so many years were passed we should be as poor and miserable again as we were once in this world. God hath so ordered things, that the vain and empty delights of this world should be temporary and transient, but that the great and substantial pleasures of the other world should be as lasting as they are excellent. For Heaven as it is an exceeding, so it is an eternal weight of glory. And this is that which crowns the joys of heaven and banishes all fear and trouble from the minds of the blessed. And thus to be secured in the possession of our happiness is an unspeakable addition to it. For that which is eternal as it shall never determine, so it can never be diminished; for to be diminished and to decay is to draw nearer to an end, but that which shall never have an end can never come nearer to it.  
O vast eternity! how dost thou swallow up our thoughts and entertain us at once with delight and amazement? This is the very top and highest pitch of our happiness, upon which we may stand secure and look down with scorn upon all things here below; and how small and inconsiderable do they appear to us, compared with the vast and endless enjoyments of our future state? But oh vain and foolish souls! that are so little concerned for eternity; that for the trifles of time, and the pleasures of sin which are but for a season, can find in our hearts to forfeit an everlasting felicity. Blessed God why hast thou prepared such a happiness for those who neither consider it, nor seek after it? Why is such a price put into the hands of fools, who have no heart to make use of it; who fond choose to gratify their lusts rather than to save their souls, and sortishly prefer the temporary enjoyments of sin before a blessed immortality?  
4. And lastly, This happiness is far above any thing that we can now conceive or imagine. It is so great that is cannot now enter into the heart of man. We cannot from the experience of any of those pleasures and delights which we have been acquainted withal in this world frame an equal Idea and conception of it. So that when we come to Heaven we shall be ready to say of it as the Queen of Sheba did of Solomon's wisdom and prosperity, that half of it hath not been told us; that the felicities and glories of that state do far exceed all the fame which we heard of them in this world▪ For who can say how great a good God is? and how happy he who is the fountain of happiness can make those souls that love him, and those whom he loves?  
In this imperfect state we are not capable of a full representation of those glories. We cannot now see God and live. A full description of Heaven and of the pleasures of that state would let in joys upon us too big for our narrow capacities, and too strong for weak mortality to bear. We are now but Children, and we speak as Children, and understand and think as Children concerning these things; but in the other state we shall grow up to be men, and then we shall put away these childish thoughts; now we know but in part, but when that which is perfect is come, that which is imperfect shall be done away; now we see through a glass darkly (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a riddle) but than we shall see face to face; now we know in part, but then we shall know even as also we are known, as the Apostle discourseth excellently concerning this very matter, 1 Cor. 13. 9, 10, 11.  
No sooner shall we enter upon the joys of the other world, but our minds shall be raised to a strength and activity as much above that of the most knowing persons in the world as the thoughts of the greatest Philosopher and wisest man upon earth are above the thoughts of a child or a fool. No man's mind is now so well framed to understand any thing in this world, as our understandings shall then be fitted for the knowledge of God and of the things that belong to that state. In the mean time let us bless God that he hath revealed so much of this happiness to us as is necessary to excite and encourage us to seek after it.  
The Second thing to be considered concerning our future happiness, is the way and means whereby we may come to be made partakers of it. And that in short is by the constant and sincere endeavours of a holy life, in and through the mercies of God in our Lord Jesus Christ. Christ indeed is the author of our salvation, but obedience is the condition of it; so the Apostle tells us, that Christ is the author of eternal salvation to them that obey him, Heb. 5. 1. It is the grace of God in the Gospel which brings or offers this salvation to us, but than it is by the denying of ungodliness and worldly lusts, and by living soberly, and righteously, and godly in this present world that we are to wait for the blessed hope, Tit. 2. 11, 12. Our Saviour promises this happiness to the pure in heart, Blessed are the pure in heart, for they shall see God; and elsewhere the Scripture doth exclude all others from any share or portion in this blessedness▪ so the Apostle assures us that without holiness no man shall see the Lord, Heb. 18. 14.  
And holiness is not only a condition but a necessary qualification for the happiness of the next life. This is the force of St. John's reasoning, we shall be like him, for we shall see him. To see God is to be happy, but unless we be like him we cannot see him. The sight and presence of God himself would be no happiness to that man who is not like to God in the temper and disposition of his mind. And from hence the Apostle infers in the next verse, every man that hath this hope in him purifieth himself even as he is pure. So that if we live wicked lives, if we allow ourselves in the practice of any known sin, we interrupt our hopes of Heaven and render ourselves unfit for eternal life. By this means we defeat all the designs of God's grace and mercy towards us, and salvation itself cannot save us if we make ourselves incapable of that happiness which God offers. Heaven is in Scripture called an inheritance among them that are sanctified, and the inheritance of the Saints in light; so that it is not enough that this inheritance is promised to us, but we must be qualified and prepared for it, and be made meet to be made partakers of it.  
And this life is the time of our preparation for our future state. Ours souls will continue for ever what we make them in this world. Such a temper and disposition of mind as a man carries with him out of this life he shall retain in the next. 'Tis true indeed, heaven perfects those holy and virtuous dispositions which are begun here; but the other world altars no man as to his main state, he that is filthy will be filthy still, and he that is unrighteous will be unrighteous still. If we do not in a good degree mortify our lusts and passions here death will not kill them for us, but we shall carry them with us into the other world. And if God should admit us so qualified into the place of happiness, yet we shall bring that along with us which would infallibly hinder us from being happy. Our sensual inclinations and desires would meet with nothing there that would be suitable to them, and we should be perpetually tormented with those appetites which we brought with us out of this world, because we should find nothing there to gratify them withal. For as the Apostle says in another sense, The kingdom of God is not meats and drinks, but righteousness, and peace, and joy in the Holy Ghost. The happiness of heaven consists in such things as a wicked man hath no gust and relish for. So that if a covetous, or ambitious, or voluptuous man were in Heaven, he would be just like the rich man in Hell, tormented with a continual thirst, and burnt up in the flames of his own ardent desires, and would not be able, amidst all the plenty and treasures of that place, to find so much as one drop of suitable pleasure and delight to quench and allay that heat. So likewise our fierce and unruly passions; if we should carry them with us into the other world, how inconsistent would they be with happiness? They would not only make us miserable ourselves, but be a trouble to all those with whom we should converse. If a man of an envious and malicious, of a peevish and passionate temper, were admitted into the mansions of the blessed, he would not only be unhappy himself, but would disturb the quiet of others, and raise storms even in those calm regions. Vain man! that dreamest of being happy without any disposition or preparation for it. To be happy, is to enjoy what we desire and to live with those whom we love. But there is nothing in heaven suitable to the desires and appetites of a wicked man. All the joys of that place, and the delights of that state are purely spiritual, and are only to be relished by those who have purified themselves as God is pure. But if thou be carnal and sensual, what are these things to thee? What happiness would it be to thee to see God, and to have him always in thy view who was never in all thy thoughts; to be tied to live for ever in his company who is of a quite contrary temper and disposition to thyself, whose presence thou dreadest, and whom whilst thou wast in this world thou couldst never endure to think upon? So that the pleasures of Heaven itself could signify no good or happiness to that man who is not so disposed as to take pleasure in them. Heaven is too pure an air for corrupt souls to live and breath in, and the whole employment and conversation of that place, as it would be unsuitable, so would it also be unacceptable to a sensual and vicious person.  
From all this it appears how necessary it is for us to prepare ourselves for this blessed state, by the constant and sincere endeavours of a holy life, and by mortifying every lust and inordinate passion in our souls. For till this be done we are not meet to be made partakers of the felicities of the other world. And thus I have done with the first thing employed in this phrase of having our conversation in heaven, viz. the serious thoughts and considerations of heaven; or the happiness of that state, and of the way and means whereby that happiness is to be attained.  
II. The having our conversation in heaven does imply likewise the effect which those considerations ought to have upon our hearts and lives: As,  
1. To convince us of the vanity of this world. God hath on purpose made this world troublesome and uneasy to us, that there might be no sufficient temptation to reasonable and considerate men to take them off from the care and thought of their future happiness; that God and heaven might have no rival here below; that there might be nothing in this world that might pretend to our affection or court us with any advantage in comparison of everlasting life and glory.  
When we come to die and eternity shall present itself to our serious and waking thoughts, than things will put on another face, and those things which we valued so much in this life will then appear to be nothing worth; but those things which we neglected, to be of infinite concernment to us, and worthy to have been the care and endeavour of our whole lives. And if we would consider these things in time, while the opportunities of life and health are before us, we might be convinced at a cheaper rate, and come to be satisfied of the vanity of this world before we despaired of the happiness of the other.  
2. To make us very active and industrious to be as good, and to do as much good as we can in this life, that so we may be qualified and disposed for the happiness of the next. Men are usually very industrious for the things of this life, to be rich and great in the world; did we but value heaven half as much as it deserves we should take infinitely more pains for that. So often as we consider the glories that are above, how does it accuse our sloth and condemn our folly that we are less concerned for our souls than most men are for their bodies, that we will not labour half so much for an eternal inheritance as men ordinarily do for these corruptible things?  
Let us remember that we are hasting apace to another world, and that our eternal happiness now lies at the stake. And how should it quicken our endeavours to have such a reward set before us, to have Crowns and Sceptres in our eyes? would we but often represent to our minds the glorious things of another world, what fervours should we feel in our hearts? we should be all life, and spirit, and wing; and should do Gods will, almost with the same readiness and delight, as the Angels do who continually behold the face of their Father. The consideration of heaven and the firm persuasion of our future happiness should actuate all the powers of our souls, and be continually inspiring us with new vigour in the ways of holiness and virtue. How should this thought swell our resolutions and confirm our purposes of obedience, that if we have our fruit unto holiness our end will be everlasting life.  
3. To mitigate and lighten the evils and afflictions of this life. It is no great matter how rough the way be provided we be sure that it leads to happiness. The incomparably greater good of the next life will to a wise and considerate man weigh down all the evils of this. And the Scripture tells us that there is no comparison between them. The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, Rom. 8. 18. The evils of this life afflict men more or less according as the soul is fortified with considerations proper to support us under them. When we consider that we have but a little while to be here, that we are upon our journey travelling towards our heavenly Country where we shall meet with all the delights we can desire, it ought not to trouble us much to endure storms and foul ways, and to want many of those accommodations we might expect at home. This is the common fate of Travellers, and we must take things as we find them and not look to have every thing just to our mind. These difficulties and inconveniences will shortly be over, and after a few days will be quite forgotten, and be to us as if they had never been. And when we are safely landed in our own Country, with what pleasure shall we look back upon those rough and boisterous Seas which we have escaped? The more troubles we have passed through the kinder usage we shall find when we come to our Father's house. So the Apostle tells us, that our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory. When we come to heaven our happiness shall then be as real as our miseries were here upon earth, and far greater and more lasting. And what great matter is it though we suffer a while in this world, provided we escape the endless unsufferable torments of the next; though we have not our good things in this life, if infinitely greater be reserved for us and we shall receive them with interest in the other?  
Several of the evils and calamities of this life would be unsufferable indeed, if there were nothing better to be hoped for hereafter. If this were true, Christians would not only be of all men but of all creatures the most miserable. But our Religion hath abundantly assured us to the contrary. And the assurance of this was that which made the primitive Christians to embrace sufferings with so much cheerfulness, to glory in tribulation, and to take joyfully the spoiling of their goods, knowing that in heaven they had a better and more enduring substance. The seven brethren in the History of the Maccabees upon this persuasion would not accept deliverance that they might obtain a better resurrection. That storm of stones which was poured upon St. Stephen was no more to him than a common shower when he saw the heavens opened, and Jesus (in whose cause he suffered) standing on the right hand of God.  
4. To make us sincere in all our professions, words and actions, did men firmly believe the rewards of another world their Religion would not be only in show and pretence, but in life and reality, no man would put on a form of godliness that were destitute of the power of it; we should do nothing for the opinion of others, but all with regard to God and our own Consciences; and be as curious of our thoughts, and most retired actions, as if we were in an open theatre and in the presence of the greatest assembly. For in the next life men shall not be rewarded for what they seemed to be, but for what they really were in this world. Therefore whatever we think, or speak, or do, we should always remember that the day of revelation is coming, when the secrets of all hearts shall be disclosed, when all disguises shall be laid aside, and every one's mask shall be taken off, and all our actions and designs shall be brought upon the public stage and exposed to the view of men and Angels. There is nothing now hidden which shall not then be revealed, nor secret which shall not be made known.  
5. To arm us against the fears of death. Death is terrible to nature, and the terror of it is infinitely increased by the fearful apprehensions of what may follow it. But the comfortable hopes of a blessed immortality do strangely relieve the fainting spirits of dying men, and are able to reconcile us to death, and in a great measure to take away the terror of it. I know that the thoughts of death are dismal even to good men, and we have never more need of comfort and encouragement than when we are conflicting with this last Enemy, and there is no such comfortable consideration to a dying man as the hopes of a happy eternity. He that looks upon death only as a passage to glory, may welcome the messengers of it as bringing him the best and most joyful news that ever came to him in his whole life, and no man can stay behind in this world with half the comfort that this man leaves it.  
And now I have done with the two things employed in this phrase, of having our conversation in heaven, viz. the serious thoughts and considerations of heaven, and the effect of these thoughts and considerations upon our hearts and lives.  
I crave your patience but a little longer, till I make some reflection upon what hath been delivered concerning the happiness of good men after this life. I have told you that it is incomparably beyond any happiness of this world, that it is great in itself, and eternal in its duration, and far above any thing that we can now conceive or imagine. And now after all this, I am very sensible how much all that I have said comes short of the greatness and dignity of the thing▪ So that I could almost begin again and make a new attempt upon this subject. And indeed who would not be loath to be taken off from so delightful an argument? Methinks 'tis good for us to be here, and to let our minds dwell upon these considerations. We are unworthy of heaven and unfit to partake of so great a glory, if we cannot take pleasure in the contemplation of those things now the possession whereof shall be our happiness for ever.  
With what joy then should we think of those great and glorious things which God hath prepared for them that love him, of that inheritance incorruptible, undefiled, which fadeth not away, reserved for us in the heavens? How should we welcome the thoughts of that happy hour when we shall make our escape out of these prisons, when we shall pass out of this howling wilderness into the promised Land, when we shall be removed from all the troubles and temptations of a wicked and illnatured world; when we shall be passed all storms, and secured from all further danger of shipwreck, and shall be safely landed in the regions of bliss and immortality?  
O blessed time! When all tears shall be wiped from our eyes, and death and sorrow shall be no more; When mortality shall be swallowed up of life, and we shall enter upon the possession of all that happiness and glory which God hath promised, and our faith hath believed, and our hopes have raised us to the expectation of; when we shall be eased of all our pains, and resolved of all our doubts, and be purged from all our sins, and be freed from all our fears, and be happy beyond all our hopes, and have all the happiness secured to us beyond the power of time and change: When we shall know God and other things without study, and love him and one another without measure, and serve and praise him without weariness, and obey his will without the least reluctancy; and shall still be more and more delighted in the knowing, and loving, and praising, and obeying of God to all eternity.  
How should these thoughts affect our hearts, and what a mighty influence ought they to have upon our lives? The great disadvantage of the arguments fetched from another world is this, that those things are at a great distance from us, and not sensible to us; and therefore are not apt to affect us to strongly, and to work so powerfully upon us. Now to make amends for this disadvantage we should often revive these considerations upon our mind, and inculcate upon ourselves the reality and certainty of these things together with the infinite weight and importance of them. We should reason thus with ourselves; If good men shall be so unspeakably happy, and consequently wicked men so extremely miserable in another world: If these things be true and will one day be found to be so, why should they not be to me as if they were already present? why should not I be as much afraid to commit any sin as if Hell were naked before me, and I saw the astonishing miseries of the damned? and why should I not be as careful to serve God and keep his commandments, as if Heaven were open to my view, and I saw Jesus standing at the right hand of God with crowns of glory in his hand ready to be set upon the heads of all those who continue faithful to him?  
The lively apprehensions of the nearness of death and eternity are apt to make men's thoughts more quick and piercing, and according as we think ourselves prepared for our future state to transport us with joy, or to amaze us with horror. For the soul that is fully satisfied of his future bliss is already entered into heaven, has begun to take possession of glory, and has (as it were) his blessed Saviour in his arms, and may say with old Simeon, Lord now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation. But the thoughts of death must needs be very terrible to that man who is doubtful or despairing of his future condition. It would daunt the stoutest man that ever breathed, to look upon death when he can see nothing but hell beyond it. When the Apparition at Endor told Saul, to morrow thou and thy Sons shall be with me, these words struck him to the heart, so that he fell down to the ground, and there was no more strength left in him. It is as certain that we shall die as if an express messenger should come to every one of us from the other world and tell us so. Why should we not then always live as those that must die, and as those that hope to be happy after death? To have these apprehensions vigorous and lively upon our minds this is to have our conversation in heaven, from whence also we look for a Saviour, the Lord Jesus Christ, who shall change our vile body that it may be fashioned like unto his glorious body, according to the working of that mighty power whereby he is able even to subdue all things to himself.  
FINIS.   

Books Writ by his Grace JOHN, Late Lord Archbishop of Canterbury.  
FOrty Two Sermons and Discourses upon several Occasions, most at Court; in Four Vol. 8vo.  
The Rule of Faith: Or, An Answer to the Treatise of Mr. J. Sergeant, etc. 8vo.  
Six Sermons concerning the Divinity and Incarnation of our Blessed Saviour; Of the Sacrifice and Satisfaction of Christ; and of the Unity of the Divine Nature, and the B. Trinity, etc. against the Socinians, 8vo.  
Six Sermons, (newly Printed) one concerning Resolution and Steadfastness in Religion; One of Family Religion; Three of Education of Children; and One of the Advantages of an Early Piety, 8vo. Now Reprinting in 12 more.  
A Persuasive to frequent Communion in the Sacrament of the Lords Supper, 8vo. alone stitched, price 3 d. or in 12 more. bound, price 6 d.  
A Discourse against Transubstantiation, 8vo. alone price 3 d. stitched.  
The Exact Effigies of His Grace John Late Lord Archbishop of Canterbury; on a Large Sheet of Paper Curiously Engraven by R. White, Price 12 d.  
All Printed for B. Aylmer and W. Rogers.