THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 OF CALIFORNIA 
 
 LOS ANGELES

 
 FIFTEEN 
 
 SERMONS 
 
 UPON 
 
 SOCIAL DUTIES. 
 
 B Y T H E 
 
 AUTHOR of the LIFE of DAVID. 
 
 LONDON: 
 
 Printed for J. RIVING TON, at the Bibfy and 
 Crown in St. PauCs Church-Tard. 
 
 MDCCXLIV.
 
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 IITUQ JAIDO2 
 
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 The Right Honourable 
 -^T'H E 
 
 Countefs ofGR AN VILLE 
 
 Oitjj ^npj ("/ f 2~/ri--:-._j 
 
 MADAM, 
 
 HAD not the purpofe of this 
 Letter been more to publifh 
 gratitude, than to pay court to power, 
 Your Ladyfhip had been faved this 
 trouble. For, indeed, the author of 
 thefe Difcourfes has no talents for the 
 latter. In faying this, he pretends not 
 to acquit himfelf of ambition: he hath 
 perhaps as ftrong a bias of original 
 A 2 guilt, 
 
 850853
 
 guilt, that way, as any mortal ; but 
 the truth is, it was early -checked, 
 and intirely turned from all hope or 
 profpeft of preferment, to the fole 
 view of endeavouring to deferve it. 
 In this Situation, lie was found by your 
 fon, near twenty: years ago, in an 
 honourable obfcurity ; and ..drawn 
 tKerlce, with 'fbrne diftin&Ton, J (dio' 
 without any fuit or Solicitation on his 
 fide) a little more into the light, at 
 leaft into the hurry of the world ; 
 where he hath continued to this day. 
 Unhonour d, indeed, but ( I thank 
 GOD) unreproach'd, and (what is, 
 perhaps, matter of more vexation than 
 vanity) not unenvied ; tho' he flood 
 in no man's way, nor was rival to 
 any mortal, during that whole time, 
 either for wealth, preferment, or 
 power. 
 
 He
 
 CM 
 
 He had been long, before this, a 
 conftant preacher : nor did his natu- 
 ral vehemence allow him to be indo- 
 lent, or uninterefted in what he deli- 
 vered. His condition of life, and 
 the circumftances of fome particular 
 friends, led him early to the confi- 
 deration of almoft all the following 
 fubje&s; and a thoufand fubfequent 
 occasions drew him frequently into 
 repeated re-confiderations of them: fo 
 that, what he now prefumes to pre- 
 fent to YourLadyfhip, are, very truly, 
 the firft fruits of his early labour, and 
 unwearied zeal in the fervice of Re- 
 ligion. How worthy, or unworthy 
 they may be of Your acceptance, You 
 and the World will beft judge. Thus 
 much, however, that World will 
 allow, that there is no impropriety in 
 the prefumption ; and that there are 
 A 3 few
 
 m s on 
 
 few m it, to whom a treatife on Social 
 Duties could fo properly be addreffed; 
 and none (that I know of) fo diftin- 
 guifh'd for Parental prudence, foli- 
 citude, and fuccefs : for which Europe 
 will blefs you, as well as Britain. 
 And tho' thefe Difcourfes had not 
 been thus addreffed, it were impoffi- 
 ble for any reader of the leaft atten- 
 tion, to perufe fome of them; to 
 confider the diftinguiflied eminence 
 ( there noticed ) of the Aurelias and 
 Cornelias of antiquity, in the educa- 
 tion of youth, without feeing this 
 Mother in a light of, at leaft equal 
 luftre. Nor was her care confined 
 to One : it defcended with equal fo- 
 licitude to All her Defcendants. And 
 I myfelf have had frequent occafions 
 of being eye and ear-witnefs to her 
 varied, inceffant, and unwearied at- 
 tention
 
 tention to their improvements, in afl 
 the ftudies, employments, and pur- 
 fuits, beft fuited to their condition 
 and characters. I fpeak what I know: 
 let thofe who have obferved better, 
 and know more, fpeak the reft, 
 
 M A D A M, 
 
 Another man, in my place, might 
 find this a fit occafion to do mqre 
 ample juftice to Your character, as a 
 Parent, by difplaying the glorious 
 effects of Your care, in the confef- 
 fedly great and unrivaU'd talents of 
 Your Son, and many accomplifh- 
 ments of his iffue. But this would ill 
 become me ; nor could it pafs un- 
 fufpe&ed in me, who am known to 
 love him, and to have been early, 
 and much, obliged to him ; fo much, 
 that I have no need of adulation to 
 
 be
 
 %e more : ( were it poffible, that fuch 
 a fervility of fpirit could be either 
 pardonable, or of ufe). 
 
 1 pray GOD blefs Him, and make 
 ioth the progrefs and conclufion of 
 his life worthy of his great begin- 
 nings. 
 
 I am, Madam, with equal duty 
 and gratitude, 
 
 YOUR LADYSHIP'S 
 
 ..) -vii !rmfi 
 
 b iro" ' ' - iiS-^fb 
 Moft Humble, and 
 
 
 , 
 ow ekh Moft Obedient Servant. 
 
 . Fcbr. ^. , 
 
 1743- 
 
 c? ntL. odw 3iii m DDfj^lai 
 
 ~ -' , o*
 
 t * -] 
 
 
 P R E P A C E. 
 
 .i^.ra^sV.. : ~*&\ ta <:<?.^rs 
 
 THE Publijhing of Difcourfes 
 upon SubjeEls well underftood^ 
 at haft fo deemed^ from being 
 often confideredy naturally calls for 
 an apology to the public ; and in mojl 
 cafes confeffedly needs it : but the real 
 truth is, that the fundamental grounds 
 and principles of all religious and 
 moral duties^ are not thoroughly and 
 univerfally under/load. (As the reader 
 wil^ I hope^ be convinced^ from the 
 illujlration of fome of them in the 
 following Difcourfes): Or if they were, 
 the whole extent of reafons for them, 
 2 and
 
 x PREFACE. 
 
 and motives to them, is perhaps inex- 
 bauflible. The light s^ in which the 
 duties of life may be feen^ are as va- 
 rious as the conditions and capacities of 
 men^ and the circumftances of time, 
 place^ and p&rfons. ^nd the delinea- 
 tions of them may naturally 'be as va- 
 rious^ as the drawings of different 
 painter s^ from the fame ftatues^ confi- 
 dered at different dijlances> and from 
 different points of view. 
 
 Several men^ from their feveral 
 
 capacities , conditions of life^ and 
 
 occafeons of obferving, may fee the 
 
 obligations of the fame Duties^ in very 
 
 different lights ; fome weaker ', and 
 
 fome remarkably jironger : and there- 
 
 fore no precedent labours upon thefe 
 
 JubjeEls can fuperfede either the ufe or 
 
 neceffity of any fubfequent. 
 
 BefideS) that one man may have 
 talents to Jhew the beauty of holinefs to 
 
 more
 
 PREFACE. Jxi 
 
 more advantage, to jhew both foetal 
 and religious Duties in a fairer and 
 lovelier proportion ; and adorned with 
 graces irrefiftibly attractive ; wbilfl 
 the talents of others chiefly conflft in 
 aggravating the violation offuch Du- 
 ties, and drawing clear, and Jinking, 
 and dreadful conferences, from fucb 
 violations. Happy, in whom the Gifts 
 of Nature, the Grace of God, the Love 
 of his Laws, and Zeal for his Glory, 
 have united thefe talents ; with the 
 additional energy of earneft and power- 
 ful exhortations, monitions, and deterr- 
 ments. Who that man is, or whether 
 any fuch writings are yet extant, the 
 reader can only determine for himfelf. 
 Let me however be allowed to premife 
 in behalf of thefe Difcourfes, and their 
 Author ; that the SubjeSls here treated 
 upon, are fuch, as fell early, and con- 
 tinued long, under his confederation: 
 
 and
 
 xii PREFACE. 
 
 and if they have not attained the praife 
 of excellent Originals, they are as far 
 removed from the reproach of fervik 
 Copies, Imitations, or 'franfcripts ; 
 and may, at leafl, be confidered as Sup- 
 plements to whatever hath beenfaid on 
 the fame fubje$s, before. 
 
 I have no more to add, but my 
 humble and earnejl fupplications to God, 
 that they may in their ufe, and advan- 
 tage to the caufe of true religion and 
 virtue, bear fome proportion to the 
 repeated care with which they have 
 been compiled, and the chriflian zeal 
 with which they are publijhed. 
 
 THE
 
 [xiii] 
 
 C O N T IE K T S. 
 
 K o M H a 2 
 
 T TNiverfal Rightepufneis abfolutcly nccc 
 ^ fary to focial Honefty, as well as to the 
 
 temporal and eternal Happinefs of Man- 
 
 kind. 
 
 St. James ii. io. For whofoever Jhall keep 
 the whtste law, and yet of end in one point 9 
 he d^guiky of all. 
 
 :.vi^> \x 1 ..* ^.wil.* ,"^t>VA 
 SERMON II. 
 
 The Duties of the MARRIED STATE. 
 
 Ephef. v. 33. Never thelefS) let every one of 
 you in particular fo love his 'wife even as 
 himfelf-y and the wife fee, that Jhe reve- 
 rence her husband. 
 
 SERMON III. 
 The Duty of PARENTS to their Children. 
 
 Prov. xxii. 6. Train up a child in the way 
 hejhouldgO' t and ivhen he is old y he 'Will 
 not depart from it. 
 
 SERMON
 
 [iiv] 
 
 SERMON IV.^ '.. . 
 On the fame Subjed. 
 
 SERMON V. 
 -p On thevftmc Subjjeft. r\ 
 
 SERMON VI. 
 On .the fame Subjed. 
 
 SERMON VII. 
 
 ! QJ ^" 
 On the fame Subjed. 
 
 SERMON VIII. 
 
 The Duty of CHILDREN to their Parents. 
 
 Exod.xx. 12. Honour thy father and t 
 mother , that thy days may be long upon 
 land which the Lord thy God giveth thee. 
 
 SERMON IX. 
 
 On the fame Subjed. 
 
 SERMON X. 
 The Duty of SERVANTS to their Matters. 
 
 Ephef. vi. 5-, 6, 7, 8. Servant s, be obedient 
 to them that are your mafters according to 
 the Jlejh y with fear and trembling , in Jin- 
 glenefs of your heart, as unto Chrift : not 
 with eye-fervice, as men-pleafers 5 but as 
 
 the
 
 [XV] 
 
 the fervants of Chrift, doing the will of 
 God from the heart j with good-will doing 
 
 fervice as to the Lord r and not to men: 
 knowing, that wbatfoever good thing any 
 man doetb,- the fame flail he receive of the 
 
 'Lord, whether he be bond or free. 
 
 . 
 SERMON XL 
 
 The Duty of MASTERS to their Servants. 
 
 Ephef. vi. p. And ye, maflers, do the fame 
 things unto them, forbearing threatening : 
 knowing, that your Mafter alfo is in 
 Heaven ; neither is there refpeft ofperfons 
 with him. 
 
 SERMON XII. 
 The Duty of paying DEBTS. 
 
 Rom. xiii. Part of ver. 8. Owe no man any 
 thing, but to love one another. 
 
 SERMON XIII. 
 
 On the fame Subjed. 
 
 SERMON XIV. 
 The Duty of RULERS to their Subjeds : 
 
 Preached before his Excellency JOHN Lord CARTE- 
 RETT, Lord Lieutenant of Ireland, in the CaJlU- 
 Chapel, Dublin. 
 
 Rom. xiii. 3, 4. For rulers are not a terror 
 to good works, but to the evil. Wilt thou 
 
 then
 
 C 
 
 then not be afraid of the power? Do that 
 
 'which is good, and thou Jhait have praife 
 ' of the fame : for he is tht mintfier of God 
 
 to theefor good. But if thou doeft that 
 ' which is evil, be afraid; for he beareth 
 
 not thefword in vain ; jor he is the mini- 
 Jter of 'God \ an avenger to execute wrath 
 
 upon him that dath evil. 
 
 .2'!.' . 'I OaT 
 
 SERMON XV. ; v ;j/ r: 
 The mutual Duty of Prince and People r 
 
 Preached on the Anniverfary of the Martyrdom of 
 King CHARLES.I. 
 
 Prov. xxv. 4,, f. Take away the draft from 
 the fiver, and there jhall tome forth a 
 veffel fo.r the finer. 'Take away the wicked 
 from before the king, -and his throne flail ' 
 be eftablifhed in right eonfnefs. 
 
 
 
 IT 
 
 . - ^i 
 
 '. r TT3H 
 
 . 
 
 SER-
 
 SERMON I. 
 
 1 
 
 Universal Righteoufnefs abfolutely mcef- 
 fary to facial Uonejly ; as well as to 
 the temporal and eternal H'appinefs 
 of Mankind. 
 
 . . ,.- L 
 
 
 Ep. Gen. of St. James, Ch. ii. Ver. 10, 
 
 For whofoever flail keep the wMe Lav;, 
 and yet offend in one Toint, he is guilty 
 of all. 
 
 IT is a feeming inconftftehcy, that the 
 mercy of G d D fhould be, every- where 
 in the Scriptures, reprcfentcd as miti- 
 gating the feverity of his laws, and ren- 
 dering him compaflionate to the errors and 
 infirmities of his creatures -, and yet he fhould, 
 at the fame time, be fo very rigid; as to con- 
 clude men under the guilt of univerfal dif- 
 obedience, for the tranfgrefllon of any one 
 fmgle Jaw. But this will be reconciled, if 
 we eonfider, that the indulgence, granted by 
 B the
 
 i Univerfal Rigkteoufnefs Ser. i. 
 
 the gofpel, is, firft, to returning offenders, 
 upon fincere repentance ; and, fecondly, to 
 fins of error, ignorance, inconfidcration, and 
 fuch other infirmities as arc infeparable from 
 human nature, and, confcqucntly, are inr 
 voluntary, and unavoidable. And his in- 
 dulgence, in thcfc inftances, is perfectly 
 confident, both with the ends of fiis.govern- 
 nient, and the authority of his laws : Where- 
 as the fevere fentence, denounced in my text, 
 is againft the wilful, habitual violation of 
 fome known law, where no fuch error or 
 infirmity can be pleaded : And, therefore, if 
 it fhouid be found, upon inquiry, that fuch 
 a violation of one law would be as deftru&ive 
 to ail the ends of religion, as univerfal dif- 
 obcdicn'ce, I hope it will not feem hard or 
 unjuft to conclude, that f who(be { ver fidll keep 
 the whole law, and yet offend in one point, 
 he is guilty of all. 
 
 Now that the habitual, wilful violation of 
 any one known law of G o D, is as deftruclive 
 of all the ends of religion, as univerfal di 
 obedience, will appear from thcfc two con- 
 iidcrations : 
 
 Firft, That the authority of G o D is 
 equally infultcd and deftroyed, by the ha- 
 bitual
 
 Ser. i. neceffary to Social Honefty. J 
 bitual voluntary violation of one law, as of 
 all. And, 
 
 Secondly, That the ends of his government 
 are as effectually defeated by tranfgreflion in 
 one point, as in all. 
 
 Firft, I fay that the authority of GOD is 
 equally infulted and deftroyed, by the ha- 
 bitual, voluntary violation of one law, as of 
 all. And this is St. James's argument. All 
 the laws of GOD are injoined by the fame aif- 
 thority : For he thatfaid, T)o not commit adul- 
 tery, f aid alfo, 'Do not kill. Now, ifthou com- 
 mit no adultery, yet ifthou kill, thou art become 
 a tranfgreffor of the law. And the authority 
 that injoins that law, is as much infulted, as 
 if all were violated. It is abfurd to pretend, 
 that we offend in one inftance out of incli- 
 nation, and obey in another out of duty j for 
 duty exa&s univerfal obedience. Tou Jhall 
 walk in all the ways which the Lord your 
 God hath commanded you, faith Mofes, Deut \ 
 V. 33. Ton ft all not turn ajlde to the right- 
 hand, or to the left. Humour, or inclination, 
 has nothing to do with obedience : or, i 
 doing what we like, and negleding what we 
 do not lite, be obedience, it is obedience to 
 our own will, and not to the will of GOD. - 
 B a And,
 
 4 Unherfal Righteoufnefs Ser. r. 
 And, therefore, this kind of obedience is juftly 
 prohibited in 'Dtut. xii. ver. 8. and 32. 
 Tefhallnot do every man what foever is right 
 in his own eyes. Ver. 32. What thing foe^er 
 the Lordcommandethyoii^ objerve to do it- 
 Thoufhalt not add thercto y nor diminifhfrom 
 it. Again : The foul that doeth aught pre- 
 fomptuou/ty, the fame reproacheth the Lord. 
 Becaufe he hath defpifed the word 'of the 
 Lord, his iniquity jball be upon him. Num. 
 xv. 30, 31. And, indeed, it is impoilible 
 to conceive a greater reproach upon Almighty 
 GOD, than fuch a fubmillion as this : For it is, 
 in reality, to defpife GOD, at the fame time 
 that we profcfs to ferve him 5 it is infult un- 
 der the fhew of obedience, it is cafHng off 
 the authority of G o D, and fetting up our own 
 pleafure in its place : And whether cafting off 
 the authority of G o D doth not include in it 
 the guilt of all poilible tranfgrcilion, let any 
 man of common undcrftanding judge. 
 
 Again, as the authority of GOD is equally 
 infulted, fo likewife is it equally deftroyed, 
 by offending in one point, as by offending in 
 all < for univcrfal obedience is eiiential to all 
 If giflativc authority : I fay, all legiflative au- 
 thority ncceflarily and ciTentially exads uni- 
 
 verfai
 
 Ser. i. neceffary to Social Honejly. y 
 verfai obedience; it would elfe beufelefi: 
 nor could it poflibly fubfift, if every man 
 were allowed to choofe in what point he 
 would difobey it ; for the variety of raens 
 interefts and inclinations would necefifarily 
 caufc a variety in their choice 5 and whe* 
 one man was allowed to violate one law; 
 another a fccond, and fo on, what would 
 then become of the authority that injoined 
 them, when every law in the whole num- 
 ber would, by this means, be trampled under 
 foot, and the legislative authority defpifed 
 in every point? I believe it will eafily be 
 allowed, that all morality, and all religion, 
 would quickly perifh in confcquence of fuch 
 an obedience ; and therefore that which would 
 in its confequence deftroy all religion, can 
 never be confident with any part of it. 
 
 But, fecondly, As the Authority of G o D 
 is equally infulted, and would be equally 
 deftroy'd, by the habitual known violation 
 of one law, as of all, fo the ends of his go- 
 vernment will as effectually be defeated by 
 tranfgreilion in one point as in all. 
 
 Such is the infinite goodnefs of Almighty 
 
 GOD, that he always hath the happinefs and 
 
 welfare of his creatures in view. This is 
 
 B 3 the
 
 6 Universal Right eoitfnefs Ser. i. 
 
 the great end of all his diipenfations* and 
 the evident purpofe of all his laws, Thou 
 ftalt keep therefore his ftatutes y and his com- 
 mandment s> that it may go well with thee, 
 and with thy children after thee, was the con- 
 ftant ftyle of the Old Teftament. And We 
 know, that in keeping of them there is great 
 reward- Happy is the people, faith the 
 Tfalmift, whofe God is the Lord-, for the 
 XWtaketh pleafure in his people, and they 
 flail be fat is fed with his goodnefs ; their 
 inheritance fhall be for ever, and they Jhall 
 receive a crown of glory, that fadeth not 
 away. And the whole tenor of the Scrip- 
 tures is to the fame purpofe. It is plain, 
 then, that the great end of GOD'S govern- 
 ing the world, and giving laws to his peo- 
 ple, is in order to their happinefs, both here 
 and hereafter; the perfection of his precepts 
 having a natural tendency to procure peace, 
 and health, and happinefs of every kind, in 
 this world 5 and to infpire foch a purity of 
 mind and manners as will fit us for the con- 
 verfation of angels and archangels, and make 
 s 'capable of the beatitudes of heaven. Now, 
 that thefe ends will be as effectually defeated 
 by tranfgrefllon in one point, as in all, will 
 
 appear
 
 Ser. r. mceffary to Social Honefty. ~$ 
 
 appear from thefe two confiderations :, Firft, 
 That the evils derived upon fociety from 
 fuch a tranfgreffion, will not be lefs than 
 fuch as would follow from univcrfal difobe- 
 dicnce. And, fecondly, That the morality 
 of the mind will be as effe&ually defaced by 
 habitual impiety in one inftance, as in all. 
 
 Firft, I fay, the evils derived upon focicty, 
 from partial tranfgrclfions, from tranfgrefling 
 in one point, will not be lefs than fuch as 
 would follow from univerfal djfobedience : 
 for, firft, one man may bring as ma^ny and 
 as great evils upon fociety, by repeated als 
 of the fame vice, as by offending in as many 
 others as he could. For example; A man 
 that will not fwear, nor allow himfelf in 
 the vices of wine and women, but wiU 
 cheat all mankind when it is in his powss, 
 and fets himfelf induftrioufly to do fo, with 
 all the art and addrefs proper for fuch a 4e.- 
 figns I fay, fuch a man may unqucftionably 
 do as much, perhaps more, mifchief in t]i 
 world, by that fingle vice, than he that al- 
 lows himfelf the greateft latitude in finning : 
 for, as, in trade, he that purfucs one branch 
 with all his induftry and application, is corn- 
 monly more fuccefsful in it, and attains all 
 B 4 the
 
 8 Univerfal Righteoufnefs Ser. i, 
 
 the ends of profit and advantage propofed 
 from his induftry, more certainly and uni- 
 verfally than he that hath many projeds on 
 foot, and purfues many views at once 5 fb 
 likewife iri vice, he that hath one favourite 
 fin, and bends all his thoughts to the grati- 
 fication of that one, will unquestionably 
 purfue all its interefts, and accomplifh all its 
 ends, more furely and fuccefsf ully than he that 
 indulges himfelf in a'vairiety^of purfuits ; for 
 different views and purpofes call off the at- 
 tention, and diftrad th6 mind 5 infomuch 
 that fome muft be neglected, and perhaps 
 none attended to as they ought. Be/ides 
 that, the interefts of different vices often 
 interfere, and deftroy each other ; infomuch 
 that if a man endeavour to be more wicked, 
 he oftentimes finds himfelf under a necefllty 
 of being lefs fo, in effed, than otherwife he 
 
 would have been. 
 
 Again, A man that indulges himfelf but 
 in one fin, is lefs fufpcfted, and confe- 
 quently may attain all the ends of his vil- 
 lany at once, with more fecrecy and fecurity. 
 When a man throws off all appearance of 
 confcience and religion, mankind are upon 
 their guard againft him 5 there is fomething 
 
 fo
 
 Ser. i. neceffary to Social Honefy. 9 
 fo hideous and deteftable in avowed, bare- 
 faced villainy, that the whole world is alarmed 
 at it, abhors and flies it : and it will be 
 hard for fuch a one to gain his ends upon 
 the meaneft mortal ; whereas partial wicked- 
 neft is covered and difguifed by the appear- 
 ance of fome virtues that go along with it, 
 that fliroud and fupport it, and cover its 
 deformity from the world ; and therefore it 
 very often attains its ends, fafe and unfu- 
 fpeded. It is evident therefore, that the 
 evils derived upon fociety, from trangreff- 
 ing in particular inftances, will not be lels 
 than fuch as would follow from univerfal 
 difobedience. 
 
 In rhe next place, that all morality in the 
 mind will Hkewife be as effectually defaced, 
 by habitual iniquity in one inftance, as in 
 all, will appear, if we confider, 
 
 Firft, That the great law of charity, or 
 univerfal good-will to mankind, is the foun- 
 tain and principle of all morality : all fin 
 againft our neighbour is a tranfgreflion of 
 this law : the law is general, and the fe- 
 veral particular duties of life are contained 
 under 1 it. And therefore he that allows 
 himfelf to violate the general law, doth vir- 
 tually
 
 io Unlverfal Right eoufnefs Ser. i. 
 tually tranfgrefs all the particulars included 
 in it; as he that cuts off the trunk of a 
 tree doth effectually cut down every branch 
 that fhoots out from it. And therefore 
 St. James argues very .rightly : If thou do 
 not commit adultery, yet if thou kill, thou 
 art become a tranfgreffor of the law. That 
 is, the law of love 5 or as he himfelf ex- 
 prefTeth it, the royal law. For, faith he, // 
 yon fulfil the royal law according to the 
 Scriptures, Thou fhalt lo-ve thy neighbour as 
 thyfelf,ye do well. The great law of love, 
 or, as the moral ifts exprefs it, of univerfal 
 benevolence, obliges us to do all manner 
 of good to all mankind, and to abftain from 
 all manner of evil. And it is certain, that 
 if we are influenced by any regard to this 
 law, all the duties of it will be equally fa- 
 cred to us : And therefore if we could look 
 into the hearts of thofe men that allow 
 themfeives in the committal of particular 
 fins, we mould find, that they only abftain 
 from others, either through want of incli- 
 nation, or ability, or fear of greater evil. 
 Brft, I fay, for want of inclination > for, 
 as corrupt as the world is, yet it hath pleafed 
 GOD fo to oppofe and balance the vices and 
 
 paffions
 
 Ser. i. mceffary to Social Hone/ly. : ti 
 
 paflions of men, that fcarce any are inclined 
 to univerfal depravity 5 or, if they were in- 
 clined, they are not able. The powers of 
 men are very happily limited by GOD, and 
 no man is fufficient for univerfal tranfgref- 
 fion : and happy is it, that they arc not ; for 
 if partial and limited wickednefs produce 
 fo much mifchief in the world, what would 
 become of it, if the abilities of evil men 
 were unlimited, and it Were expofed to 
 boundlefs and univerfal iniquity ? But, at the 
 fame time^ certainly there is no kind of vir- 
 tue in abstaining from a vice from which we 
 have an averfion, or which we are not able 
 to commit. 
 
 Again, though men are able and inclined 
 to vice, yet they are often reftrained from 
 it through fear of greater eviL It hath 
 plcafcd GOD fo to conftitutc his laws, that 
 the violation of them is not only attended 
 with eternal punilhment, but likcwifc with 
 temporal inconvenience ; infomuch that evil 
 and affliction are the natural, and almoft in- 
 feparable attendants of vice : pain, poverty, 
 and infamy, wait upon it ; and it is no won- 
 der, if thefe very often affright their vota- 
 ries in their warmcft purfuits. 
 
 For
 
 11 Univerfal Rlghteoufnejs Scr. i. 
 
 For example; There are fome vices at- 
 tended with confiderable expence ; fuch as 
 luxury and intemperance: and thefe fome 
 men abftain from, becaufe, as well as they 
 love them, they are loth to indulge in them 
 at the hazard of that poverty and ruin that 
 waits them. There are others, who, tho' 
 perhaps they could bear the expence, yet 
 have not a conftitution to fupport them in 
 the purfuit -, and therefore they abftain, be* 
 caufe health and life are dearer to them. 
 There is a third fort, who, tho' their for- 
 tune and conftitution would bear them out 
 in their extravagance, yet are with-held by 
 oppofite principles or purfuits ; their avarice 
 will not let them j fhame forbids them j re- 
 putation, fear of authority, or perfons they 
 have a dependence upon, check their courfe. 
 It is true, the world has the advantage of 
 their abftinence, and they themfelvcs fhun, 
 in a good meafure, the numerous inconve- 
 niencies of their views ; but yet it is evident, 
 that in the eye of G o D they are not inno- 
 cent, but are, in fome degree, guilty of all 
 the wickednefs they had at heart to per- 
 petrate; and from which they were not 
 with-held by any pptiye of confcience, or 
 
 fear.
 
 Ser. i. neceffary to Social Honefty. i } 
 fear of GOD : But yet, on the other hand, 
 it is hard to conclude thefe men under equal 
 guilt with thofe that allow themfclves a full 
 loofe in finning; becaufe there feems to be 
 fome degree of virtue in being with held 
 by fhame and fear, and fuch other bars and 
 reftraints as it hath pleafed.Go D to lay upon 
 us, in our way to vice. 
 
 In the next place, that all morality in the 
 mind will as effectually be deftroyed.by ha- 
 bitual iniquity in one inftance, as in all, will 
 appear, if we confider, that the moral vir- 
 tues have a near relation, and are clofely 
 connected with one another : And the break- 
 ing of one link will effectually diflblve the 
 whole chain. And that this is no fpecula- 
 tion, but true in fact, will appear, if we 
 confider, that one fin lays men almoft under 
 a neccfllty of committing others ; as rob- 
 bers are fometimes forced to murder, in 
 their own defence ; and murders frequently 
 beget other. murders, to prevent difcovery. 
 Thus it is obvious, that lyars will fwcar, to 
 fupport their falfhood; and drunkards muft 
 be idle and extravagant, and liable, at leaft, 
 to every other vice. Thus it was notorious, 
 jn the primitive ages of Chriftianity, that 
 
 fchifma-
 
 1 4 Unlverfal Righteoufnefs Ser. i. 
 
 fchifmatics cafily became heretics; here- 
 tics, idolaters ; and idolaters, murderers. 
 
 Homer informs us of Clytemneftra, that 
 (he began with cruelty and ingratitude, in 
 banifhing her guardian ; fhe then proceeded 
 to adultery; that was fuccccded by hypocrify, 
 and an impious and blafphcmous mockery 
 of devotion, in thanking the gods for the 
 fuccefs of her guilt 5 and fhe ended in mur- 
 der. And the reafon of all this is manifeft : 
 vices beget one another, like difeafes ; and 
 it is in the mind as in the body, one ulce- 
 rated and corrupt part drains even the bcft 
 humours to feed it, and converts them in- 
 to like corruption. 
 
 But to porfue this matter a little more 
 clofely; let a man refolve to renounce every 
 other fin, and yet allow himfelf in the 
 iingle vice of drunkennefs : In allowing him- 
 felf in this vice, he muft be idle and extra- 
 vagant, he muft negleft his family, impair 
 his reafon, his health, and his fortune, and 
 haften his end : he is incapable of difcharg- 
 ing, as he ought, any one duty to himfelf, 
 his Creator, or his country; he is at the 
 fame time in the power of every vice ima- 
 ginable ; lewdncfs in its worft forms and 
 
 abomi-
 
 Sen i. neceffary to 'Social Honefty. \ 5 
 abominations; wrath, revenge, blafphemy; 
 he is, upon the apoftlc's principle^ worfc 
 than an infidel, becaiife -he ncgle&s to pro- 
 vide for his own houfe, he is a bad huf- 
 band, a bad father, a bad friend j he vio- 
 lates every duty to ; GoD, and to his neigh- 
 bour ; he tranfgrefles (as occafion offers) 
 every one of the Ten Commandments; 'his 
 belly is his god -, he is the idolater of his 
 liquor; he takes the LORD'S name in vain 
 every moment ; he profanes the fabbath, he 
 difhonours his parents, he murders his beft 
 friends, and betrays their fccrets 5 he com- 
 mits adultery, in his heart, with every wo* 
 man he looks upon; he robs his children 
 and wife of their fupport, and their inhe- 
 ritance j he utters every folly and falfhood 
 that comes into his head ; and he covets 
 every thing his filly eyes are fet upon. So 
 that we may fay of this vice as of the evil 
 fpirit in the gofpel ; it is not a fingle devil, 
 but it is legion. 
 
 Again, let a man refolve to allow him- 
 felf only in the committal of one other 
 fin ; viz. to exaft, extort, and opprefs every 
 man in his power, from day to day, and 
 from year to year ; to grind the face of the 
 
 poor, 
 4
 
 i<S - Unherfal Righteoufnefs Sen i* 
 poor, and to inrich himfelf by their fpoils : 
 Can it be made a doubt, one moment, whe- 
 ther a man of this character be not com- 
 pletely wicked ? whether there be one cor- 
 ruption in human nature that is not deep at 
 his heart ? and whether this fingle man may 
 not do more evil in the world, in the 
 courfe of fuch a life, than a thoufand other 
 men, who might occafionally violate every 
 one of the Ten Commandments ? Or, take 
 the matter in a far lefs flagrant inftance i let 
 a man refolve to allow himfelf only in the 
 committal of this one fin -, vxjs. To cheat 
 and over-reach others in his dealings, as 
 
 often and as much as he cart To compals 
 
 this end, irmft he not endeavour to appear 
 honeft and fair in his dealings? muft he not 
 lye at leaft, perhaps too, fwcar, to gain credit 
 to his fmooth alTeverat ions and pretences? 
 that is, in one word, muft he not allow 
 himfelf m all the arts of hypocrify, perjury, 
 falfhood, and fraud, as well as injuftice ? 
 Docs not this habit allb include in it the 
 guilt of the robber that afiaults you in the 
 highway, and the thief that invades you by 
 night? Is he not the author of that poverty 
 that ftarves your family to death, that tempts 
 
 you
 
 Ser. i. neceffary to Social Honefty. \ 7 
 
 you to all forts of vice and villainy, and 
 barter your confcicnce and religion for bread? 
 To fay nothing of the evils he brings upon 
 the fair and honcft dealers, whom he caufes 
 to be treated as knaves and villains ; \vhofe 
 honcfty, however fincerc, muft always be 
 fufpeded, for his fake, who abufes all the 
 marks and characters of honefty, to all the 
 purpofcs of villainy *. And therefore does 
 not this one habit virtually include in it all 
 kinds of evil and impiety? And confcqucntly 
 do you not tranfgrefs the whole law, when 
 you offend in this one point? 
 
 To illuftratc this in one inftance more : Let 
 a man difclaim all other vices, and allow 
 himfelf only in this one 5 vis. To corrupt 
 and ruin the virtue of as many women as 
 come in his way : he will not fteal, becaufe 
 perhaps his bread depends upon the credit 
 of his honcfty 5 perhaps, too, the fuccefs of 
 his vice depends, in fome meafurc, upon his 
 being thought a man of honour. He will 
 not fteal, that is, he will not defraud you of 
 a trifle , yet, at the fame time, he will not 
 
 Tee T&'.' yj>\i?&v ff^^a. <Pi&$Qeifti. ^Efchin. in Ctefiphon- 
 tern, pag. 63. editvOxon, 
 
 C fcruple
 
 1 8 Univerfal Righteoufnefs Ser. f , 
 fcruple to rob his neareft friend of the 
 greateft blefling of his life, the affedion, 
 cfteem, and virtue of his wife 5 nor will he 
 fcruple to rob that dear friend's children of 
 their inheritance, by fubftituting his own 
 fpurious illue in their place. He will not 
 rob, nor murder, upon the road, becaufe 
 he fears the gallows? but then he will run 
 in debt with all mankind, and is perfectly 
 carclefs how many poor families are ruined 
 by his extravagance : or fay, he pays his 
 debts, and performs his contracts in the 
 common affairs of life, is he religious in 
 fo doing ? Quite other wife : perhaps his 
 livelihood depends upon it j nor would he 
 ofhefwife have wherewithal to fupport him 
 in the puffuit of his favourite fin : fo that 
 it is not religion, but rather irreligion, that 
 hinders him from committing that fin 5 one 
 vice forbids another. 
 
 There is fomething fo gfofs and fhocking 
 in this vice of corrupting women, that it 
 is hardly poflible to expofc it as it ought : 
 it is like fome deformed creatures, too foul 
 and too loath fome to be handled ; its tur- 
 pitude defends it $ the bare mention of it 
 is almoft an offence to modefty : and yct 7 
 
 whoever
 
 Ser. i. neceffary to Social Honefty. \ p 
 whoever has lived long enough in the world, 
 to obferve the dreadful effefts of it, will 
 eafily conclude it infinitely flagitious and de- 
 teftable -, and to convince you, that it is 
 fo, we need only mention this one cha- 
 rader of it, that it delights, above all others, 
 in the ruin of innocence and Virtue, than 
 which nothing can be more devilifh. 
 
 And, if we add to this, the mifery and 
 defolatlon it derives upon all families, from" ' 
 the higheft to the loweft, the corruption of 
 body and mind 5 the infamy, the poverty, 
 the proftitution, to which it betrays the moft 
 helplefs of the moft heavenly part of the 
 creation, we mail juflly conclude it under: 
 a complication of unfpeakable guilt 5 and 
 confequently that he that offends in this 
 one point, is completely guilty of all. 
 
 And the like may be obiervcd of all 
 other vices whatfoeverj for vices are in 
 alliance and combination with one another, 
 as well as virtues ; and any one in a very- 
 high degree, implies all the refh It is im- 
 poflible to indulge one evil habit without 
 indulging many others at the fame time$ 
 or at leaft eontra&ing fuch a depravity of 
 mind as diipoles a man to tranfgrcfllon and 
 Q 2
 
 2O Univerfal Right eoufnefs Ser. i. 
 
 difobedicnce, in all other inftanccs as well 
 as that; and confequently kills all virtue 
 within him. 
 
 And fincc one de%n of the divine laws 
 is, (as I before obfcrvcd) to infpire fuch a 
 purity of mind and manners, as might fit 
 us for the convcriation of angels and arch- 
 angels, and the beatitudes of Heaven ; and 
 fince habitual iniquity, in any one inftance, 
 depraves the mind to fuch a degree as to 
 deface all morality and purity from it, it 
 is evident, that this end of the divine go- 
 vernment will alib be as effectually defeated 
 by tranigrefiion in one point as in all. 
 
 And thus I have done with the feveral 
 heads I propofcd to treat on in this dif- 
 couric : and I hope I have (hewn, to your 
 entire fatisfa&ion, firfr, That the authority 
 of GOD is equally infultcd and dcflroyed 
 by the habitual known violation of one 
 law, as of all. Secondly, That the ends of 
 his government would as cfTcchially be de- 
 feated by tranfgi'cilion in one point, as in 
 all. Thcfc ends, I fhew'd you, were the 
 happincfs of his creatures in this world, and 
 fuch a purity of mind and manners as might 
 fit and prepare us- foir tho beatitudes of 
 
 5
 
 Ser. i. neceffary to Social Honefty. 1 1 
 
 Heaven. As to the firft of thefe, I fhcw'd 
 you, that the evils derived upon fociety, 
 from tranfgreflions in particular inftanccs, 
 would not be lefs than fuch as would fol- 
 low from univerfal difobedience 5 and con- 
 fequently that the happinefs of GOD'S crea- 
 tures in this world would as effcftually be 
 defeated, by offending in one point, as by 
 offending in all. And, fccondly, I fhew'd 
 you, that all virtue, all morality in the 
 minds of men, will as effectually be defaced 
 by habitual iniquity in one inftance, as in all ; 
 and confcquently, that it will render them 
 equally and utterly difqualified for the bea- 
 titudes of Heaven. 
 
 The inferences deducible from this doc- 
 trine are very obvious : 
 
 And, firft, It is obvious to obferve from 
 it, that refinement and perfection of virtue, 
 introduced into the world by the Chriftian 
 religion. My brethren, is this no more than 
 heathen morality \ Did their utmoft extent 
 of wifdom fo much as fuggeft to them an 
 idea of any thing fo exalted and acconi* 
 plifhed ? Had even the Jews, who were in- 
 finitely better informed, any notion of flicli 
 excellence \ Quite other wife! they imagined 
 C- that
 
 1 ^ Univerfal Righteoujhefs Ser. r. 
 
 that a zeal for any one virtue atoned for 
 negligence and iniquity in all the reft : nay, 
 have the boldeft advocates for heathen per- 
 fedion any idea of it to this day ? Is it not 
 yet a paradox, even to the bcft Chriftians ? 
 And yet, upon inquiry, all depends upon it ! 
 not the purity of religion and virtue only, 
 but their very eficnccj and, in confequence 
 of that, the perfection and happinefs of the 
 whole race of Adam, both in heaven and in 
 earth. 
 
 In the next place, we may infer from this 
 dodrine, the neccffity of inquiring into our 
 own ftate, and examining whether we in- 
 dulge ourfclvcs in any one habit of vice; 
 for, if we do, -all our. imaginary virtues will 
 .avail us nothing: we may perhaps do ibmc 
 good in the world : but then we cannot do 
 it from a principle of virtue. Can the fame 
 fountain, my brethren, fend forth fweet 
 water and bitter ? No, if 'we arc thus vir- 
 tuous, we are virtuous upon the very fame 
 principles that we are vicious; becaufe ie 
 plcafes us, and is agreeable to us : we are 
 Virtuous to gain the cftcem of men, or to 
 gratify our vanity, or to comply with a 
 flrong natural propenfity : we are virtuous 
 
 for 
 4 .
 
 Ser. i. neceffary to Social Honefty. ^ J 
 
 for the fame rcafon that the hiftorian ob- 
 ferves of Cato, Becaufe he could not be 
 otherwife--, but by no means upon a prin- 
 ciple of religion or conference : for, if we 
 pradifed any one virtue, becaufe GOD had 
 commanded it, we mould certainly pradifc 
 every other in our power, for the fame rea-* 
 fon : and, if we avoided any one vice, purely 
 becaufe GOD had forbidden it, we mould 
 certainly avoid every other for the fame 
 reafon : and therefore, if we allow ourfelves 
 in any one vice, it js certain we are not 
 blefled with any one virtue. 
 
 From hence we may infer (and indeed 
 it is melancholy to refled upon it) the low 
 condition of virtue in the world 5 for, if we 
 {hike off all thofe virtues that were born 
 with us, that is, which we praclife merely 
 in confequence of our natural temper and 
 conftitution, all thofe that education hath 
 inculcated, and habits confirm'd, without the 
 impulfe or ailiftance of religion; all, that 
 fear, fliame, reputation, and awe of autho- 
 rity, have bound upon us, without regard to 
 confcience, or the fear of GOD; alas ! what 
 will remain with us at the foot of the ac- 
 ! We mall indeed have, in fqme mca-
 
 24 Univerfal Right eoufnefs Ser. i. 
 
 fure, the temporal felicity of many virtues, 
 and the world will have fomc advantage from 
 them 5 but where will be the merit, or the 
 reward ? It is true, thefe good difpofitions 
 arc the fureft foundations of virtue 5 and, if 
 improved and cultivated from a fenie of re- 
 ligion, will, without queftion, intitle us to 
 the beatitudes of Heaven : but fiircly it is 
 much to be feared, there is lefs real virtue 
 of this fort in the world than is commonly 
 imagined. If the church of Rome had con- 
 iidered this as they ought, if they had re- 
 flected, that no virtue can be placed to any 
 man's account, further than as he praclifcd 
 it from a fenfe of confcicnce, and duty to- 
 wards GOD 5 and that, even there, the in- 
 fluence of the divine grace left him but 
 fmall {hare in the merit; and that no vir- 
 tue, ftriftly fpeaking, was confiftent with 
 any habit of vice; they would find their 
 fund of merit much lower than they ima- 
 gine, (or at leaft pretend) and confcqucntly 
 that proud, prefumptuous, pernicious doc- 
 trine would fall with it. They would find, 
 that no flcfh could boaft in his fight, who 
 ts of purer eyes than to behold iniquity '; that, 
 fhould he be extreme to mark what is done
 
 Ser. i. mceffary to Social Honefty. 2 j 
 amifs, O Lord, who mi^ht abide it ! In one 
 word, they would quickly conclude, with 
 our BlclTcd Saviour, That, when they had 
 done all, they were unprofitable fer<v ants. 
 
 In the lad place, from the doftrine of 
 my text, we may infer the ncceflity of guard- 
 ing againft our favourite vice. It is agreed, 
 that every man living is more prone to 
 fomc vices than to others : the corruption 
 of our nature difpofcs itielf differently, ac- 
 cording to our different conftitutions and 
 habits 5 and the point that tends to, is our 
 favourite vice, which we are ftudious to re- 
 prcfent in the moft favourable light, and lef- 
 fcn the malignity of it with all our art and 
 induftry : we intercede fof it, as Lot did for 
 Zoar, Is it not a little one ? and flatter our 
 leivcs, that we may compound with GOD 
 for one fin; and that, if we difcharge our 
 duty in other points, he will not be extreme 
 to call us to account for this one : little 
 confidering, that every habit of vice is a mor- 
 tal fin 5 and that one mortal difcafe is as in- 
 confiftent with health, and as deadly, as a 
 thoufand; that a mortification,or a gangrene, 
 may as well begin from one point, as from 
 any number; and will as efredually over- 
 
 , run
 
 2 6 Univerfal Righteoufnefs Sen i. 
 run the whole man; that vices are con- 
 nected ; and that one fin, admitted to our 
 heart, is like that evil fpirit in the gofpel, 
 who, when he had taken poffeflion, brought 
 <&ith him (even more fpirit s, worfe than 
 bimfelf. And, laftly, That we have fcarce 
 more than one fin to conteft with, the Jin 
 that does fo eafly befet us ; that, tho' this 
 world be a (late of warfare, yet have we, 
 for the moft part, but one mighty enemy 
 to combat; the reft are weak, and cafily de- 
 feated. The corruption of our nature did 
 pofes itfelf to one point ; and there, as in 
 the breach of a fortrefs, we mould be 
 particularly watchful, becaufe there is our 
 greateft danger. And if we are fo falfe to 
 ourfelves, and to the Captain of our falva- 
 tion, as bafely to defcrt or furrender the poft 
 he has appointed us to maintain ; how fhall 
 we dare to appear before him! efpecially 
 when we were allured of his fupport in the 
 conflict, and might have taken up the whole 
 armour of GOD for our defence; whereby 
 we mould be enabled to quench all the fiery 
 darts of the wicked one, and to ft and in 
 the day of battle. Stand therefore, my brc^ 
 thren, in the name of G o p ; having yoiir 
 
 lorn
 
 Ser. i. necejfary to Social Hone fly. 17 
 
 loins girt with truth y and having on th& 
 bre aft plate of right eoufnefs ; and take the 
 helmet of fafoation, and the /word of the 
 Spirit, which is the word of GW, praying 
 always^ with all prayer and fupplication in 
 the fpirit, and watching thereto with all 
 perfeverance, that ye may be found faith- 
 ful in the day of trial. Which GOD of 
 
 his infinite mercy grant, through the me- 
 rits and mediation of JESUS CHRIST. 
 
 SERMON
 
 .
 
 SERMON II. 
 
 > ,- u .- . . . ' -j Jl^.ftJ . f?',.O 9JB3 
 
 EPHES. V. 33. 
 
 Never thelefsy let every one of you in 
 particular^ fo love his wife even 
 as himfelf \ and the wife fee that 
 Jhe reverence her husband. 
 
 TH E apoftie's principal defign, in this 
 epiftle to the Ephejians, is, to deter 
 thefc new converts from all thofc corruptions 
 that reigned in the heathen world, and ex- 
 hort them to that purity of life and manners, 
 injoined by the gofpel : that they fhould put 
 off, concerning the former convention, the 
 old man, which is corrupt according to th e 
 deceitful tufts-, and be renewed in thefpirit 
 ef their mind, pitting on the new man, 
 which after GOD is created in right eoufnefs 
 and true holinefs. 
 
 Many of the deities worlhiped by the 
 heathen world, were the greateft monfters 
 
 of
 
 30 Duties of the Married State. Sen z; 
 of iniquity and uncleannefs, that ever were 
 heard of. And therefore it is no wonder, 
 if their worfhipers thought there was no evil 
 in thofe adions, which were authorized by 
 the example of their gods. Nay, on the con- 
 trary, forafmuch as all religion directs us to 
 the imitation of what we adore, hence it 
 came to pafs, that the mod flagitious and 
 monftrous impurities were not only pradifed, 
 but in joined, in joined as neceflary rites of 
 adoration, and adually performed in their 
 very temples. And as this was the practice 
 in many other places, it was remarkably fo 
 at Ephefiis, (whither this epiftle is direded) 
 as we are allured by Strabo and Athenaeus. 
 And therefore the apoftle's defign, in this 
 epiftle, is ro reclaim his converts of that city 
 from thofe abominations, to which they were 
 before devoted. 
 
 And, in order to do this, he gives them 
 to underftand, that the God they were now 
 taught to worfhip, was a Being of infinite per- 
 fedion and purity : and therefore to make their 
 adoration acceptable to him, they muft put off 
 their former pollution, and imitate his purity : 
 they mujl put off the old man, which is cor- 
 fuft according to the deceitful lufts 3 and put 
 
 on
 
 Sef, i. Duties of the Married State. 3 1 
 
 on the new man, which after GOD is cre- 
 ated in right eoufnefs and true holme fs. 
 
 For, however the guilt of their former 
 corruptions might be alleviated from the 
 ignorance in which they were then involved, 
 yet were they now, from the advantage of 
 better information and inft ruction, altogether 
 without excufe, if they committed the fame 
 enormities. For, faith he, ye were fometimes 
 darknefs, but now are ye light : but forni- 
 cation, and all uncleannefs, let it not be once 
 named among you, as becometh faints* Fof 
 this ye know, that no whoremonger, or un* 
 clean perfon, hath any inheritance in the 
 kingdom of Chrifl and of God. 
 
 And foon after this, the apoftle fubjoins 
 the duty of husbands and wives : the duty of 
 fubmifllon and refped in the one, and of 
 love and tendernefs in the other : modeftly 
 implying, that a religious regard to the ma- 
 trimonial contrad was the moft natural and 
 rational method of avoiding thofc fcnfual 
 corruptions, into which the heathen world 
 xvas funk. And when he hath fhewn, that 
 the original union of one man with one wo- 
 man was an emblem of the myftical union 
 of CHRIST and his Church, he adds, Nc- 
 
 verthelejs,
 
 31 Duties of the Married State. Ser. ^. 
 
 verthelefs, let every one of you in part icu- 
 lar t &c. That is, But whatever this myftery 
 may be, however, fetting afide the myftery, 
 let every one of you m particular., Jo love his 
 wife even as himfelf-, and the wife fee that 
 Jhe reverence her husband. 
 
 Having thus explained the occafion and 
 intent of thefc words, I now proceed, from 
 them, to lay down to you the duties of the 
 married (late. 
 
 I fhall begin with the husband's duty to his 
 wife. And this may be reduced to thele 
 three heads; love, fidelity, and fupport. 
 
 Firft, Husbands are to love their wives. 
 And this they are engaged to do, from all the 
 natural and moral motives that can influence 
 a rational creature. 
 
 And, firft, it is obfcrvcd, that an equality 
 is neceflfary to the cftablifhmcnt of an entire 
 affeclion and friendfhip in life. For this rea- 
 ibn, tyrants and flaves are no more to be 
 tied together in the bands-of love, than an 
 afs and an elephant can be harnefled under 
 one yoke. Equality is necelTary to union; 
 and therefore love is observed, either to find 
 all pcrfons equal, or to make them fo. This 
 the great Author of our nature well knew, 
 ?**' ' and
 
 Ser. 2. Duties of the Married State, j 3 
 
 and therefore he created the firft pair perfedly 
 equal j and, to exprefs this equality, as di- 
 vines obferve, he formed Eve from Adam's 
 fide : the wbman was taken from that part, 
 rather than from any other, either higher or 
 lower, to fignify, that fhe is neither her hu 
 band's miftrefs, nor yet his (lave : that as flic 
 is not to infult, fo (he is not to be infulted 5 
 but to be treated upon a foot of natural equa- 
 lity, with affection and regard. 
 
 Again, union is neceffary to love 5 to 
 have the fame dcfires and averfions. For this 
 reafon, GOD Almighty made the firft pair of 
 one flefh. And Adam faid, This is now 
 bone of my bones, and flefi of my flejb j jbe 
 flail be called woman, becaufe fie was taken 
 out of man. 
 
 And this natural union of the firft pair was 
 but an emblem of that moral and myftical 
 union, that was to be eftablifhed between all 
 iuccccding pairs, that mould be joined to- 
 gether in the holy ftate of matrimony, to 
 die end of the world. 
 
 And hence it is, that, when Adam had 
 Declared his fenfe of this union that joined 
 him to Eve, he adds, as from himfelf, (yet 
 pioft evidently by divine appointment) There*
 
 34 Duties of the Married State. Ser. i. 
 fore pall a man leave his father and his 
 mother, and fb all cleave unto his wife : and 
 they t-wo Jhall be one flejb : Signifying, that 
 ,the bonds of marriage fhould, from that 
 moment, be more powerful than the bonds 
 of nature; and that the tie of conjugal af- 
 .fedion, which bound a man to his wife, 
 fhould exceed the neareft and ftrongeft ties of 
 blood : and for that reafon a man fhould for- 
 fake even his father and his mother, from 
 whom he derived his being, and cleave to his 
 wife, which was to be his fecond felf, and, 
 of confequence, nearer and dearer to him, 
 even than his parents : as ourfelvcs are nearer 
 and dearer to us, than any other mortals. 
 
 AND indeed when we confider the na- 
 ture of this union, we (hall fee evident rea- 
 fon, why man and wife fhould be nearer 
 and dearer to one another, than any other 
 mortals. For, firft, they are united upon the 
 terms of as intimate a correfpondence, and 
 as univerfal and intire a communion, as if 
 they were one foul and one body. And, fe- 
 condly, their intereft is in all refpe&s perfe&ly 
 the fame. That which tends to make one 
 happy, naturally tendsto make the other hap- 
 py alia: and that which .tends to make the 
 * <U one
 
 Ser. i. Duties of the Married State. 3 5 
 one miferable and uneafy, tends to make the 
 other miferable at the fame time. 
 
 THE intereft of the neareft friends in the 
 world, out of marriage, will often interfere ; 
 and it requires great generofity and difmtereft- 
 cdnefs, not to repine oftentimes at the good 
 fucceis of the neareft and deareft friends: 
 becaufe,how intimate foever their correfpond- 
 ence may be, their interefts are ftill diftind, 
 and often oppofite. Nor is it poflible to put 
 a cafe, wherein they are, in all reipeds, the 
 lame, except in marriage. 
 
 SUPPOSE a brother that I loved as my 
 lifej yet ftill my eftate is not his eftate : my 
 honour is not his honour : my children are 
 not his children. But in marriage the cafe 
 is actually fo. Your eftare is your wife's 
 eftate; it is adually her property, as much as 
 yours. Your honour is her honour : and your 
 children are her children } as dear and near 
 to her, as they are to you ; and the care of 
 them, and provision for them, as much her 
 concern, and her intereft. And hence it is 
 that the idea of an intire and perfect friend- 
 fhip is no-where to be met with but in the 
 married ftate, 
 
 D 2 I
 
 36 Duties of the Married State. Sef. i* 
 
 I remember but three or four inftances of 
 extraordinary friendship, recorded by pro- 
 fane writers, in all antiquity : and three of 
 thefe are downright poetical fictions. And 
 the fourth, viz. That of Alexander and 
 />&y?/'<?72,feems to have no better foundation 
 than an extravagant imitation of Achilles and 
 Patrodus'.ot, fuppofe it eftablifhed in a par- 
 ticular inclination and intcrcft, it was, in this 
 view, no more than fuch as might engage 
 any two men of honour as nearly, to this 
 day : and, no doubt, hath and doth engage 
 thousands, every day. Nor was it founded 
 either in a fimilitudc of manners, (which is its 
 ' fared bafis) or in a fixt union of univerfal in- 
 tercft. 
 
 THERE is alfo one authentic inftance of 
 extraordinary fricndfhip, in facrcd hiftory, 
 utz. That of ^Da^cid and Jonathan. And 
 this, altho* founded in a fimilitude of manners 
 between two generous and martial youths, 
 yet fccms to be railed much above the com- 
 mon level, by divine appointment 5 for the 
 prefervation of 'David. And yet, perhaps, 
 had Jonathan out-lived the generofity of 
 youth, and feen his friend placed high above 
 him 5 his friend a fovefeign, and himfelf a
 
 Ser. 2. Duties of the Married State. 37 
 fubjeft; his friendlhip would not have fo in- 
 tirely furvivcd his ambition and intereft. 
 
 WHEREAS in marriage, where the union 
 is for life, and the intereft is always the fame, 
 the reafons for mutual affection and confi- 
 dence, muft always continue, and increafe 
 with generous and virtuous fpirits, to the laft 
 moment of life. To fay nothing of thofe 
 powerful engagements to love and tender- 
 nefs, from the natural attractions of a mo^ 
 deft and amiable woman ; and thofe thoufand 
 endearments, (no-whcrc clfe to be met with) 
 which GOD hath, in his great wifdom, efta- 
 bliflied for the continuance of fo ufeful a 
 commerce, without which fociety could noe 
 fubfift. 
 
 AND nothing furely can be a finer em- 
 blem of this union, than the two pieces of 
 wood which GOD commanded the prophet 
 Ezekiel to join together, and they became 
 one in his hand, Ez-ek. xxxvii. the mar- 
 riage tie being, by the divine command, like 
 the covering and inclofing rind, which 
 bound both into one body, circulating all 
 the mutual and endearing offices of aflfe&ion. 
 and intereft thro,' the one, in the marriage 
 D
 
 38 Duties of the Married State. Ser. 2. 
 
 union, as the nutritive and vital juices arc 
 circulated thro' the other, in the natural. 
 
 THE next duty that husbands owe their 
 wives is fidelity. 
 
 As the laws of GOD and nature oblige 
 you to love your wives with diftinguifhed 
 affe&ion and tendernefs, fo do they oblige 
 you to love them alone. And this is what 
 is meant by fidelity in the married ftate. 
 
 AND this duty is demonftrably founded 
 in the law of nature. For iince it appears 
 by accurate obfervations upon the increafe 
 of mankind, that there are more males born 
 in the world than females; and that, in a 
 conftant and eftablifhed courfe, in the pro- 
 portion of about thirteen to twelve, nearly; 
 and fince the right of marriage is a right of 
 nature, which all men have equal claim to, 
 ^nd yet this right cannot be obtained, if any 
 number of men be allowed to have many 
 wives at once, therefore no man muft have 
 many : bccaufe, as many wives as fuch men 
 have above one at once, fo many muft fuch, 
 a number of other men want. 
 
 IF one man, for example, hath twenty 
 wives to his (hare, nineteen men muft of 
 neceility be robbed each of them of their 
 
 natural
 
 Ser. 2. Duties of the Married State. 39 
 
 natural right. And confequently if it be 
 agreeable to the law of nature, that nine- 
 teen men fhould have nineteen wives, then 
 it is diredly contrary to the law of nature, 
 that one man fhould have twenty wives, or 
 any number above one at once. 
 
 AND that this union of one man with, 
 one woman mould be for life, is evident from 
 our bleflcd Saviour's cxprefs words: What 
 God hath joined^ let no man put afunder. 
 And therefore if man cannot ', mnfl not put 
 them alunder, they muft continue together, 
 till it pleafe GOD to part them by death. 
 And fo far was GOD from intending to part 
 them before, that he plainly intended they 
 fhould fooner part with every thing elfe, 
 even their neareft and deareft friends. For 
 this cauie t flail a man leave father and mo- 
 ther y and cleave to his wife. 
 
 AND indeed if this union were to con- 
 tinue only at the difcretion of either party, 
 or for any term lefs than life, the evils that 
 would be devolved upon fociety, from fuch 
 a limitation, would be infinite: the great 
 engagement to peace,and mutual love, would 
 be difiblved : all the truft and confidence of 
 the perfected fricndfhip would be intirely de- 
 D 4 ftroyed:
 
 4O Duties of the Married State. Ser. 2. 
 
 {froyed : the affurance of confolation in di- 
 ftrefs, of fupport in ficknefs, and fociety in 
 age, would be taken away from the earth : 
 and the interefts of families would be torn 
 into ten thoufand diftradlions. In fhort, the 
 evils of life would be infinitely multiplied 
 by it, and its greateft bleflmgs infinitely im- 
 paired. 
 
 AND certainly if marriage is not to be 
 allowed upon any other than the Chriftian 
 fcheme, much lels is adultery, or fornica- 
 tion, to be endured upon any pretence what- 
 foever; fince all the arguments cither againft 
 arbitrary divorces, or in other words, either 
 againft temporary marriages, or a plurality of 
 wives, conclude with much greater force 
 againft both thefc vices ; inafmuch as theie 
 vices naturally tend to deftroy all the blellings 
 and fecurities of love and friendfhip. They 
 create endlefs jealoufy, and contention, and 
 diftruft: and either ruin your fortune, or 
 divert it from its natural courfe. And in the 
 next place, it is impoflible for you to in- 
 dulge either of thefe vices, without allow- 
 ing yourfelf either in the corruption of in- 
 nocence, or the enjoyment of corruption; 
 and either of thefe naturally overwhelm the 
 
 foul
 
 Ser. 2 . Duties of the Married State. 41 
 
 foul with fo much confufion, and diftraftion* 
 and remorfe, as muft, if you are not hardened 
 into the malignity of fiends, either conclude 
 in the bitternefs of repentance, or in the 
 diffractions of defpair. 
 
 FOR certainly if you think at all, you 
 cannot bear the reflection of having cor- 
 rupted innocence; of having betrayed a vir* 
 tuous and valuable woman to infamy, and 
 all the dreadful evils that await it, to po~ 
 verty and proftitution, and fuch a corruption 
 of body and mind as will render her, at once> 
 the reproach and horror of human nature. 
 
 ON the other hand, can you, with Jefs 
 reproach to your reafon, give yourfelf up td 
 the arms of a proftitutc? To mercenary and 
 polluted embraces? To the wiles of ferpent^ 
 that twine around you, for no other reafon> 
 but to prey upon you, and fting you to death > 
 
 AND to deter you from fuch a fhameful 
 and corrupt courfe, read Solomons reflections, 
 read the obfervations of the \vifeft of man- 
 kind, upon the danger of fuch a conducl, 
 and the lure ruin that awaits it, in the vith 
 and viith chapters of his proverbs. 
 
 To keep yon from the evil woman, from 
 the flattery of the tongue ofaflrange woman* 
 
 litft
 
 42 Duties of the Married State. Ser. 2. 
 luft not after her beauty in thine heart, nei- 
 ther let her take thee with her eye-lid. Can 
 a man take fire in his bofom, and his cloaths 
 not be burnt ? Can one go upon hot coals ; and 
 his feet not be burnt ? So he that goeth in to 
 his neighbour s wife, whofoever toucheth 
 her, flail not be innocent. And furely it is 
 full as certain, that he that goeth in to a pol- 
 luted proftitute, whofoever toucheth her, fhali 
 neither be innocent nor unhurt : but doth, 
 in truth, take fire into his bofom, almoft in 
 a literal fenfe. 
 
 AGAIN, faith the wife man, Whofo com- 
 mitteth adultery with a woman, lacketh un- 
 derflanding. He that doth it, dejlroyeth his 
 own foul. A wound and diflonour flail he 
 get, and his reproach flail not be wiped 
 away. Nor is cither the wound or the re- 
 proach lefs certain in the commerce of a 
 mercenary harlot. The arts with which 
 thefe wily creatures lie in wait to deceive, at 
 once to deceive and to deftroy the thoughtlefs 
 unwary part of mankind, are mod admi- 
 rably fet forth in the viith chapter of the 'Pro- 
 verbs*, where, after the wife man hath de- 
 fcribcd the lewd woman's fhamclefs allure- 
 ments, at large, he then adds the fure ruin 
 
 " of
 
 Ser. i. Duties of the Married State. 43 
 of the fimple one that was caught by them : 
 With her much fair fpeech Jhe caujed him 
 to yield : with the flattering of her lips 
 Jhe forced him : he goeth after her ftr ait- 
 way, as an ox to the flaughter, or as a fool 
 to the correction of the flocks : till a dart 
 ftrike thro' his liver-, as a bird hafleth to 
 the fnare, and knoweth not, that it is for 
 his life. Hearken unto me now therefore, O 
 ye children, and attend to the words of 
 my mouth. Let not thine heart decline to 
 her ways, go not aflray in her paths. For 
 fhe hath cafl down many wounded: yea 
 many flrong men have been flain by her. 
 Her houfe is the way to hell, going down to 
 the chambers of death. 
 
 AND altho' vitious liberties are common- 
 ly regarded as lefs criminal on the fide of the 
 man, yet in reality, and in the fight of GOD, 
 it is not fo j becaufe the obligation to fide- 
 lity is equal, is exa&ly the fame, on both 
 fides. And therefore the fame apoftle that 
 tells us, i Cor. viith, That the wife hath not 
 power over her own body, but the husbands 
 tells us alfo, in the fame place, That the huf- 
 band likewife hath not power over his own 
 body, but the wife. 
 
 IT
 
 44 Duties of the Married State. Ser. i< 
 IT is true, the reputation of families is 
 more concerned in the chaftity of the wife : but 
 on the other hand, the intereft and well-be- 
 ing of families is, for the moft part, more 
 concerned in the chaftity of the husband : 
 becaufe he hath it more in his power (ge- 
 nerally fpeaking) to deftroy the fortune of 
 the family by vitious extravagance in this 
 point, than the woman hath: and a&ually 
 does fo, in twenty inftances to one. And 
 therefore, however men may be indulged 
 in corruptions of this kind, from the liber- 
 ties of aloofer education, and from the worft 
 title in the world, the privilege of a long 
 pra&ice in fin ; perhaps too from the partia- 
 lity of human laws ; yet arc they, both from 
 the law of nature, and the law of GOD, un- 
 der equal ties of fidelity with the wife 5 and 
 urider equal guilt from the violation of it. 
 And this we Jcnow, that no whoremonger, 
 or unclean perfon, hath any inheritance in 
 the kingdom of Chrift, and of God. And 
 therefore, let no tnan deceive you with vain 
 words 5 for, becaufe of thefe things, comet b 
 the wrath ef God upon the children o 
 ebedience*
 
 Ser. i. Duties of tie Married State. 45 
 THE laft duty of the husband, is to fup- 
 port and maintain his wife. And this arifcth 
 from the consideration of their being oac 
 flefh. Therefore the apoftle tells us, that 
 men ought fo to love their wives as their 
 o-Ji'n bodies : he that loveth his wife, kveth 
 him J elf. For no man ever yet (faith he) 
 hated his own flefh ^ but nourifheth and che~ 
 rifheth it y even as the Lord> the church* 
 
 FROM hence it appears, that the fame 
 obligations that are upon you, for your own 
 fupport and nourifhment, engage you alfo to 
 the fupport and nourifhment of your wives. 
 And this is accounted the more direcl: and 
 immediate duty of the husband, becaufe the 
 adminiftration and management of the for- 
 tune, is (generally fpcaking) in his hands 5 
 that, being, by the divine appointment, his 
 province: as being better fitted by nature, 
 for the fatigues and hurry of life : and, for 
 the mod part, endowed with a greater ftrength 
 both of body and mind, to enable him to 
 make a proper provifion for his family. I 
 fay, for the moft part, bccaufe there are 
 many particular inftances, where this care refts 
 chiefly upon the wife, when fhe is found 
 bieffed by almighty GOD with better talents 
 4 for
 
 46 Duties of the Married State. Ser . 2 . 
 
 for thofe purpofes. But, generally fpeaking, 
 the bufmefs of the woman is the care of 
 her houfc, and family : to relieve the man 
 from the fatigue of domeftic concerns j and 
 to be, in this refped a help meet for him ; 
 and to fee, that what he provides, is pru- 
 dently managed, and carefully prefervcd. 
 
 AND thus I have gone thro* the feveral 
 duties which the husband owes to the wife, 
 . Love, Fidelity, and Support. 
 
 SERMON
 
 47 
 
 SERMON III. 
 
 EPHES. V. 33. 
 
 Neverthelefsj let every one of you. in 
 particular^ fo love his wife even 
 as himfelf '; and the wife fee that 
 Jhe reverence her husband. 
 
 I PROCEED now to the duties of the 
 wife ; and thefe are, Love, Fidelity, 
 and Obedience. 
 
 FIRST, She is to love her husband: and 
 that, upon the fame principles, and for the 
 very fame reafons, that he is to love her. 
 
 FIRST, Becaufe they are one flefh: For 
 this caufe flail a man leave father and mo- 
 ther ', and ft all cleave unto his i^ife: and 
 they two fhall be one flejb. And in truth 
 they are joined together upon terms of as 
 intire and thorough a communion, as if they 
 were one foul, and one body : and, fecondly, 
 Becaufe their interefts are, in all refpe&s, per- 
 fectly the fame 5 which is the trueft founda- 
 tion of friendfhip. The husband's happinefs 
 naturally tends to make the wife happy, at 
 
 the
 
 4-8 Duties of the Married State. Ser. 3. 
 
 the fame time ; and his mifery, to make her 
 jniferable 5 his riches make her rich ; and his 
 poverty makes her poor. It is always their 
 intercft to with, and avoid, to defire, and to 
 deteft the fame things: and furely to have 
 the very fame intereft, the fame defires and 
 averfions, to be happy in each other's happi- 
 jiefs, and mifcrable in each other's mifery, 
 are the ftrongeft engagements, and the fureft 
 foundations of intire fricndfhip, ,and perfect 
 afFc&ion, that can pofllbly be imagined. 
 
 SECONDLY, She is to be faithful to him? 
 and as the reafons of fidelity are the fame 
 both in the husband and the wife, the crime 
 of infidelity is more fhamcful and fcandalous 
 in the woman; bccaufe it is committed 
 againft the rules of a more rcfervcd and 
 virtuous education, and againft the natural 
 decency and modefty of the lex : and, at the 
 fame time, is of far worfe confcqucnce to 
 the honour of families ; becaufe it brings a 
 lading (lain of infamy along with it. And, 
 what is worfe than all this, it often robs the 
 right heir of his inheritance, and fubftitutes 
 a fpurious offspring into his place; an injury 
 that is the more to be dreaded and avoided, 
 becaufe when once it is committed, it is 
 impoflible to be repaired.
 
 Ser. 3. Duties of the Married State. 49 
 
 THUS much, however, may be faid in ho- 
 nour of that fcx, that this crime is lefs fre- 
 quent among them 5 and rarely committed 
 till the husband's infidelity, or ill condud, 
 hath firft provoked to it. And this is the true 
 reafon, why the infidelity of the wife re- 
 fleds fo much fcandal and difhonour upon 
 the husband ; becaufe (generally fpeaking) his 
 own vices and ill condud have brought the 
 evil upon him. And therefore the only true 
 way of fecuring your own reputation in this 
 point, as well as your wife's virtue, and the 
 honour of your family, is to behave your- 
 felf with fo much fidelity and tendernefs 
 towards her, as may entirely ingageher af- 
 fedions, as Well as her confcience, to you, 
 and you only. 
 
 AND indeed, let any man refled ferioufly 
 upon the treatment the generality of wives 
 meet with from their husbands, and then 
 think impartially, whether they have not too 
 much reafon to be provok'd at their rudenefs 
 and negled. Before marriage they are adored, 
 and preferred before all the world : but foon, 
 very fobn afttr, they are flighted and dif- 
 regarded, as if they were unworthy of com- 
 mon efteem $ and they are flighted, for the 
 very
 
 50 Duties of the Married State. Ser.3. 
 
 very fame reafons, for which they fhould be 
 refpe&fully and tenderly treated. They ob- 
 ferve at the fame time, that their husbands 
 can ftill treat other women with refpect and 
 complaifance : and that other men ftill con- 
 tinue to ufe them with refpeft and complai- 
 fance } and none, but the husband, flights 
 and defpifes them : as if marriage, which is 
 the ftrongeft engagement to tendernefs and 
 affection, were but a privilege for contempt 
 and rudenefs. This is in truth provoking ; 
 and I am fatisfied, the generality of thofe 
 women, who have been fo unhappy, and fo 
 wicked, as to violate the marriage vow, have 
 been provoked to it, by the rudenefs and 
 ncgleft of their husbands ; or urged to it, in 
 revenge of their prior falfhood. 
 . IT is not indeed to be imagined, that 
 men mould treat their wives with the fame 
 referve, and formal complaifance, after mar- 
 riage ; that, the freedom and eafe of friend- 
 fhip forbids: but why friendfhip and free- 
 dom mould be a reafon for ill-treatment, I 
 muft own I cannot conceive. I am fure they 
 fhould be reafons of a very different con- 
 dud : and I believe there is not a tighter rule 
 in life, or of a more importance for the pre- 
 
 fervation
 
 Ser. 3. Duties of the Married State. 51 
 fervation of friendfhip, than this, never to 
 let familiarity exclude refpeft. 
 
 BUT, after all, wives that are fo unhappy 
 as to be too much provok'd by the ill treat- 
 ment of their husbands, fhould always re- 
 member, that their husbands guilt doth nor 
 juftify theirs: and much lefs will negled or 
 rudenefs in the husband juftify infidelity in. 
 the wife. There are arts of decency and 
 good behaviour, which have inexpreffible 
 charms; and if a woman can but have con- 
 ftancy enough to pra&ife thefe, and to conr 
 tinue in well-doing, they are almoft irrcfifti- 
 ble: and it is fcarcely poffible to imagine 
 any husband fo brutal, as not to be at laft 
 reclaimed by them. And women would be 
 more felicitous to reclaim their husbands in, 
 this manner, by a courfe of good behaviour, 
 if they confidered, that, in fo doing, they con- 
 fulted their own real intereft, and the in- 
 tereft of their children ; and greatly recom- 
 mended themfelves, and their concerns, to 
 the favour and protection of Almighty GOD 5 
 and, at the fame time, fa*ved a foul alive. 
 Whereas the contrary behaviour can tend 
 to nothing but the utter ruin of their chil- 
 E 2 dren,
 
 5 2 Duties of the Married State. Set. 3. 
 
 dren, and their own mutual definition, 
 both of body and foul. 
 
 THE next duty a wife owes her husband, 
 is afliftance 5 that is, aid, comfort, relief, and 
 fupport, in all the anxieties and exigencies of 
 life. And hence it was, that when Adam 
 was created, GOD Almighty declared it not 
 good for him to be alone; and therefore he 
 adds, / will make him a help meet for him. 
 And therefore fuch wives, as think it be- 
 neath them,to trouble themfelvcs about low 
 domeftic concerns, that are above the care 
 of their husbands and family, would do well 
 to confidcr how they anfwer the end of their 
 creation. Surely they cannot imagine, they 
 were made for no higher or nobler ends, 
 than to drefs, or vifit, or to be efteemed, like 
 a ftatuc or pidure, for a fine fhapc, or a fair 
 outfide. Are thefe purpofcs worthy of in- 
 finite wifdomand goodneis? No, GOD Al- 
 - mighty intended them, not only for the fup- 
 port of fociety ; but for confolation, friend- 
 fhip, and afliflance; to be partakers of the 
 husband's joys and cares; to lighten the la- 
 bours of life, and increafe all its enjoyments, 
 -by fharing in them. For, as cares arc Icflencd 
 by being divided, joys are incrcalcd by being 
 
 com-
 
 Ser.3- Duties of the Married State. 53 
 communicated. And therefore what can be 
 more deferable in life, than to have 3 pru- 
 dent, a faithful, and an affc&ionate friend, 
 who is perfectly in our intercft, to alleviate 
 all the evils, and increafc all the happincfles 
 that befal us? And to this purpofe, GOD Al- 
 mighty hach endowed the other lex, not on- 
 ly with more native tendcrnefs, but like wife 
 with a certain vivacity andgayety of heart that 
 bears up againft misfortunes ; or, at leaft, is 
 not fo long caft down under them, as men 
 ufually are. Their fpirits arc more light and 
 volatile, and their imagination more fpright^ 
 ly 5 and this prompts them to think and fpeak 
 a thoufand agreeable things, which would ne- 
 ver enter into the heavy heart of an anxious 
 and thoughtful husband ; and by that means 
 infpires a chearfulnefs which is not natural 
 to him, and is a wonderful relief to the toils of 
 life. And, without queftion, this is one great 
 reafon, why GOD Almighty hath endowed 
 the other fex with a greater quicknefs and 
 readincfs of fpeech upon common occurren- 
 ces j that, the husband, upon his return into 
 his houfe from the cares and. labours of the 
 day, might be entertained with chearful ac- 
 counts qf his family affairs 5 and with agree- 
 E 3 able
 
 54 Duties of the Married State. Ser. 3. 
 able inquiries into his own conduct not 
 without pleafing and proper reflections upon 
 both. And therefore that difpofition to did 
 courfe, which melancholy and morofe huf- 
 bands are wont to cenfure as troublefome 
 and impertinent in their wives, is, in truth, 
 an inftincl moft wifely and gracioufly ap- 
 pointed of Almighty GOD, for the relief and 
 joy of the conjugal ftate; and life would, in 
 endlefs inftances, be an infupportable load 
 without it. 
 
 WHAT therefore women are concerned 
 to do upon this account, is this ; not to fpeak 
 lefs than they are naturally inclined to do, 
 but to endeavour to fpeak better, than the 
 generality of them are taught, or wont to 
 do. It is not their bufmefs to check the in- 
 ftind that GOD Almighty hath endowed 
 them with, but to dircft it, and make it an- 
 fwer its true end, the relief and delight of 
 their husband, and their houfhold ; whereas, 
 when it is diverted from its right end, and 
 degenerates either into impertinent garru- 
 lity, or into brawling and abufe, it forms one 
 or other of the moft hateful and unbecoming 
 characters in life. And therefore Solomon 
 rightly obfcrvcs, Trov. xxi. That it is bet- 
 
 ter
 
 Ser.3- Duties of tie Married State. 55 
 ter to dwell in a corner of the houfe-tof, 
 than with a brawling woman in a wide 
 hottfe. That is, it is better to be confined 
 to one fpot on the top of a houfe, cxpofed 
 to all the injuries of the weather, than, en- 
 joying all the advantages of fhade and fhel^ 
 ter, to be expofed to the aflaults of a boi- 
 ftrous tongue. And again, // is -better to 
 dwell in the wildernefs, faith he, than with 
 a contentious and angry woman > that is, it 
 is better to be banifhed the fociety of man- 
 kind, than be conrined to fuch fociety as 
 that. 
 
 Now, there are two things required of 
 women, in order to make their converfation 
 agreeable : The firft is, the ornament of a meek 
 fpirit, without which no other ornament 
 will become them. And this, the apoftle 
 affures us, js in the fight of God of high 
 price : nor is it lets fo in the eyes of men. 
 The next is, that they endeavour to furnifh 
 their minds with a ftore of ufeful obferva- 
 tions, for the condud of life ; from a com- 
 petent knowledge of the manners and hiftory 
 of the world, a thorough acquaintance with 
 the holy Scriptures, a particular and exad 
 ftudy of their husbands inclinations and inte- 
 $ 4 tereftj
 
 56 Duties of theMdrried State. Ser. 3. 
 
 reft ; and a careful inquiry into the ceconomy 
 and good government of their family : and 
 this, joined to a fund of virtue and good hu- 
 mour, will rightly direct their natural in- 
 ftincr, and make their conversation equally- 
 agreeable and ufeful $ will give them new 
 and lovelier charms, when thofe of youth 
 and beauty are long fince wafted and de- 
 cayed. 
 
 AND here I cannot but reflect with con- 
 cern, upon the unhappy methods which have 
 obtained in the world in relation to the 
 education of women*. One of the firft 
 things that takes pofle/fion of their minds, 
 is the hopes of a husband 5 but how to be- 
 come a faithful friend, and an agreeable ami- 
 able companion in the married ftate, are 
 leflbns rarely taught, and more rarely learnt. 
 Superficial and fhewy accomplifhments are 
 indeed inculcated with fufficient care; but 
 how to acquire folidworth,and ufeful know- 
 ledge, makes, for the moft part, but a fmall 
 art of parental folicitude. By this mcar^s 
 
 * Among the many complaints but too juftly made 
 by women of fenfe upon this head, there is one very 
 properly introduced, in the perfon of a lady of diftincV 
 ion, in the eleventh dialogue or' that excellent book called 
 Nature &$tofaf) Vol. I. Part II. p. 41. '
 
 . Duties of the Married State. 57 
 a woman becomes every thing to a husband, 
 but what fhe fhould be 5 a focial friend, and 
 an ufeful affiftant. Forgetting, that the in- 
 tcrcft of all men makes that, one efiential 
 part of the character of a good wife, laid 
 down by Solomon^ 'Prow. xxxi. 26. That Jhe 
 ofeneth her mouth with wifdom, and in kef 
 torgue is the taw of kindnefs. That is, As 
 fhc hath acquired habits of prudence and di 
 cretiqn from ftudy and obfervation, fo fhc 
 hath made it a fixt rule to herfelf, not to be 
 imperious or prefuming upon her know- 
 ledges but rather, to make it a reafon of 
 conft ant chearfulnefs and good humour ; to- 
 gether with a ready, a rational, and an affec- 
 tionate affiftance in every exigency, and on 
 every occafion ; in her Tongue is the law of 
 kindnefs. And furely wifdom, fo fcafbned 
 and fweetened, is amiable and delightful 
 beyond expreflion. And therefore this cha- 
 racter is crowned by Solomon with that noble 
 encomium, Many daughters have done viT- 
 tudujly, but thou excelleft them all. That 
 is, Many other women may be as virtuous; 
 but virtue thus recommended, virtue that 
 is adorned with all the graces of prudence 
 and good humour, is virtue in its higheft and 
 
 lovelicft
 
 58 Duties of the Married State. Ser-3. 
 
 lovclieft perfection ; Thou excelleft them all. 
 And again, Favour is deceitful, and beauty 
 is vain -, but a woman that feareth the 
 Lord,J1}eJballbef>raijcd. That is, the re- 
 gard that arifeth from colour and complec- 
 tiori, is tranfient and unfteady ; beauty is de- 
 ceitful, a fair face .may cover a deform'd 
 mind, and is at beft a ftiort and uncertain 
 recommendation; but piety and virtue arc 
 fure and lading perfections, which will always 
 intitle the woman, that is bleffed with them, 
 to eternal veneration and efteem. 
 
 BUT further ; a good wife is, in many in- 
 ftances, to do yet more than thisj me is, not 
 only to relieve her husband under his houf- 
 . hold cares, by the goodnefs of her humour, 
 and fprightlinefs of her converfation ; but 
 me is likewife to lighten thofe cares, by di- 
 viding them with him, and bearing her part 
 in the burden. And therefore the leaft that 
 is to be expected from a wife, is, that whilft 
 the husband is bufied abroad, or in affairs 
 that call off his attention from the care of 
 his family, that care be fupplied by her : and 
 this conftitutes the true character of a good 
 wife ; at leaft that part of it which is of prin- 
 
 ' :ipal and mod univerfal ufe in life. 
 
 THE
 
 Ser. 3. Duties of the Married State. 59 
 
 THE care and good oeconomy of a fa- 
 mily is a bufinefs of a very diftind nature 
 from that of making a provifion for the fup- 
 port of it : the care of providing for a family, 
 for the moft part, refteth upon the husband 5 
 becaufe that is a bufinefs of more labour and 
 fatigue, than women are ordinarily able to 
 undergo 5 but then the adminiftration of 
 what is fo provided, is the woman's pro- 
 vince: thus is the labour of life divided ; and, 
 if either fail in their proper bufinefs, the 
 affairs of the family are in a ruinous way. 
 And upon this is founded that known ob- 
 fervation, That a man muft ask his wife'whe- 
 ther he mail be rich; forafmuch as few men 
 are able to take fufficient care both abroad 
 and at home; and foreign care will be of 
 fmall ufe, if the domeftic be neglefted. 
 And therefore it is, that Solomon, in the cha- 
 rafterof a good wife, Trov. xxxi. n. tells 
 us, That the heart of her husband flail 
 fafely tmfl m her, fo that he Jhall have no 
 need of (foil. That is, She will manage his 
 houfhold affairs, with fo much prudence and 
 fidelity, that her husband mail need no in- 
 direct methods of fraud, or oppreffion, to 
 fupport her luxury and extravagance. Again, 
 
 he
 
 60 Duties of tie Married State. Ser. ;. 
 
 he tells us, v. 27. That Jhe looketh well to 
 the ways of her houjlold, and eateth not 
 the bread of idlenejs. Indeed he adds many 
 Other circumftances of great induftry, fuch 
 as her rifing up by night, and plying the 
 fpindle and diftafF, and providing cloaths for 
 her husband and family; but thefe being 
 circumftances of induftry peculiar to a country 
 life, and better adapted to the fimpler ages 
 of the world, when trades were not fuffici* 
 cntly fettled and distributed into their diftind 
 daffes, I think them not necefiary to be in 
 filled on in this place. 
 
 Now, as the care of the lioufe and family 
 is the immediate and dired duty of the \vife x 
 it is evident, this duty cannot be difcharged 
 if fhe be addiclcd to rambling and going 
 abroad, and do not delight to dwell with her 
 family; and, indeed, a difpofition to running 
 abroad, and ncglcding the care of her houi- 
 hold, is an argument of a light and vain 
 mind ; and is made, by Solomon, a mark of 
 the moft infamous character among women ; 
 for, when he defcribes a vicious woman, in 
 the tire and habit of an harlot, he tells us, 
 fie is loud and ftubborn, her feet abide not 
 in her houfe. And therefore all women thaj 

 
 Ser. 3. Duties of the Married State. 61 
 would be deemed modeft and virtuous, 
 fhould avoid this chara&er of negle&ing their 
 husbands and their homes, as a piece of ill 
 conduct, that will lead them into many 
 others ; and fuch as feldom end but in in- 
 famy and ruin. 
 
 Solomon hath obferved, that the ant is a 
 fine emblem and example of induftry; and 
 the obfervations of modern natural ids have 
 made this emblem yet more inftru&ive to us, 
 in the diftribution of the conjugal care. The 
 male ants, they tell us, arc at a certain age 
 furnifhed with wings, to facilitate their ac- 
 quifition of food 5 whereas this advantage 
 is denied the females, inafmuch as their 
 province is the diftribution of what is ac- 
 quired. 
 
 ANOTHER principal and very important 
 branch of the wife's duty, is the education 
 and care of her children. For the bufinefs 
 of the father being for the mod part with- 
 out doors, and the man being, from educa- 
 tion and ufe, lefs fitted for the lower cares 
 that are due to children ; having, alfo, lefs 
 Icifure to employ that ways having lefs gayety, 
 to chear and enliven their humours, and lefs 
 natural tendernefs to relieve all their little 
 4 wants
 
 62 Duties of the Married State. Ser.3. 
 wants and afflictions; having, from nature, 
 aftrongerpropenfion to fullennefsand filence; 
 and being upon that account, lefs fitted to 
 gratify the eager curiofity of children, in 
 their endlefs inquiries after every thing that 
 is new, or unknown to them ; for thefe rea- 
 fons, and upon all thefe accounts, the early 
 education of children refts almoft intirely 
 upon the wife ; and (he is, in truth, by na- 
 ture, much better fitted for it. 
 
 AND, in order to qualify her for fo great 
 a truft, upon which the well-being of every 
 family, and, confequently, of the whole 
 world, doth fo greatly depend ; it is requifite, 
 that her mind be rightly formed, by a tho- 
 rough acquaintance with the Scriptures, and 
 fome fewufeful books of devotion,to humility 
 and meeknefs, to temperance and diligences 
 to humanity and charity 5 and, in one word, 
 to all the virtues of a focial and a chriftian 
 life. And, befides all this, it is neceflfary, that 
 fhe be furniftied with a competent know- 
 lege in the employments and accomplifh- 
 ments proper to each condition and age in 
 life 5 that fo fhe may be capable of direft- 
 ing her children, how to employ their time, 
 agreeably and ufefully, and condud them 
 
 gradually
 
 Ser. 3. Duties of the Married State. 63 
 
 gradually to virtue and goodnefs by her 
 pra&ice, as well as her precepts. And altho' 
 the mother's principal bufinefs be, the edu- 
 cation and care of her daughters; yet her 
 fons alfo, claim their part of mftru&ioa and 
 improvement at her hands; forafmnch as 
 they remain fome years intirely under her 
 tuition ; and the goodnefs of their mind and 
 manners depends mainly upon the firft im- 
 preilions they receive; upon the firft forma- 
 tion of them, to knowlege, and virtue, and 
 piety. 
 
 AND, however mothers may, in thefe ages, 
 be thought unequal to fuch a task, they were 
 not anciently fo efteemcd of j but were re- 
 markably fuccefsfui in the education of fome 
 of the greateft men of antiquity. Thus it 
 is well known, that Cornelia the mother of 
 the Gracchi, and Aurelia the mother of 
 Cxfar, had a principal hand in forming thofe 
 men, who were the glory of their age ; and 
 we have yet left an excellent lecture to king 
 Lemuel, (with good reafon believed to be 
 Solomon) which his mother taught him. 
 
 INDEED the cafe is now, in a good 
 meafure, altered, from the prefent courfe 
 of education, which (as it rcfpeds the better 
 fort) depends mainly upon a knowlege and
 
 64 JDuties of the Married State. Ser. j. 
 
 a maftery in the learned languages, which 
 women do not ordinarily attain to ; but 
 then, on the other hand, it ought to be re- 
 membred, that virtue arid good fenfe are 
 to be learnt in every language 5 and fbraf- 
 much as morality and religion are now 
 much better underftood, than they were in 
 the heathen world, the inftrudtion of children, 
 in all the important duties of life, is now a 
 work of much lefs difficulty than it antiently 
 was. 
 
 AND, that mothers may be the better en- 
 abled to go through with this great task of 
 education, it is abfoluteiy neceflary, as I be- 
 fore obferved, that they be perfectly well 
 acquainted with the Holy Scriptures, fo as to 
 be able to apply all the precepts of them to 
 all the duties in life ; to every purpofe, and 
 every occafion, that fhall offer; and alfo to 
 be well verfed in the moft ufeful and ap- 
 proved treatifes that have been publifhed 
 upon the fubjeft of education ; fuch as thofe 
 of Mr. Locke, and the archbifhop of Cam- 
 bray. And this is the true way for all mo- 
 thers to intitle themlelves to that real ve- 
 neration, andfmcere cftcem, from their chil- 
 dren, "and from their husbands, which corn- 
 pelt es
 
 Ser.3. Duties of the Married State. 65 
 plctes the glorious character of Solomon's vir- 
 tuous wife fo often mentioned, Her children 
 arife up, and call her bleffed* her husband 
 alfo, and he praifeth her. 
 
 AND thus having gone through the ie- 
 veral branches of that afliftance the wife owes 
 to her husband, in order to make her an ufe- 
 ful and agreeable help meet for him, I now 
 proceed to the laft inftance of duty ihe owes 
 her husband, to wit, obedience. 
 
 MAN and woman were at firft created 
 perfectly equal. For altho' there are fome 
 paflages in St. 'Paul's epiftles, which imply a 
 fuperior dignity in the man, yet are there 
 none, that infer a fuperior authority, or right 
 of dominion, on his part, before the fall. And 
 indeed, when Adam and Eve were yet in. 
 their innocence ; when their underftandings 
 were clear, and their wills upright; when 
 their intereft and inclinations were in all rc- 
 fpe&s the fame, and pride and vanity had 
 introduced no competition of fuperiority bo 
 tween them, there was not the leaft need of 
 giving either of them power and authority 
 over the other ; becaufe the greateft pleafure 
 either of them could be capable of, in that 
 condition, was to do every thing that they 
 F knevr
 
 66 Duties of the Married State. Ser, 3. 
 knew would be mod acceptable to the other; 
 and, confequently, there was no need of 
 power, or command, or force, to -oblige 
 either of them to do, what either of them de- 
 Itred. But when the woujan finned, thro' 
 a vain defire of knowlege, and poffibly from 
 a vain hope of being fuperior to her husband, 
 in the only point that gave him pre-eminence 
 over her, it pleafcd GOD to punifh that 
 vanity in a difappointment of the very end it 
 aimed at, and to make that very defire of pre- 
 eminence a reafon of fubje&ion ; decreeing, 
 that from thenceforward her defires (hould 
 be referred to the will and pleafure of her 
 husband, either to re j eft, or comply with 
 them, as he thought fit. As you may read, 
 Gen. iii. 16. And thy defire Jball be to thy 
 husband, and he flail rule over thee* yzw$\ 
 AND indeed the fame defire of pre-emi- 
 nence is, for the moft part, the caufe of their 
 fobjeftion to this day. There are few women 
 of tolerable difcretion, that might not in- 
 tirely prefide in their families, or at leaft be 
 perfectly at cafe, under the government of 
 their husbands, if they did not too apparently 
 affed to rule. And this, as it is exceedingly 
 imprudent, and the occafion of almoft all the 
 *#&&( difquiets
 
 Ser. 3 . Duties of tf^e Married Slate. 6 ? 
 difquiets that diftract the married ftate ; fo is 
 it, in truth, immoral and irreligious j fiiacd 
 they are exprefly commanded in fehc Scrip- 
 tures, to fubmit and be obedient to their hu* 
 bands ^ as you may read, Eph.v. 22, 6cc; 
 1$ r i<ves y fubmit yonrjelves unto y out ownhufi 
 bands as unto the Lord-, for the husband if 
 the head of the wife, even as Chrift is the 
 head of the Church, and he is the favi&uf 
 tf the body. That is, as CHRIST and the 
 Church make one myftical body, of which? 
 CHRIST is the head, fo man and wife make 
 one body, of which the man is the 'tie-aft^, 
 and as CHRIST is the Saviour of the Church/ 
 fo likewife is the husband given to the wife, 
 to be a faviour to her; to maintain and pro- 
 ted: and defend her> ; and by his fuperior pni- k 
 dence to provide for her well-being* &nd to* 
 conduct her in every inftance of difcrction 
 anddrffy. But then, as the head^hath rio fe^ 
 tefdft of its own diftinft from the reft of thef 
 body, nor any advantage over the other parts,- 
 nlefs the care of directing and providing 
 for them be deemed an advantage, fo hath 
 the husband no true intereft feparate from 
 the wife, nor any advantage from his fupe: 
 riority, but the care and trouble thait attends 
 F 2 it.
 
 68 Duties of the Married State. 
 
 it. And therefore neither hath he any rea- 
 fon to pride himfelf upon his power, nor 
 {he to repine for her fubjeftion ; faice.a con- 
 dition of fubjedion to a wife and good go- 
 vernment is, beyond all qucftion, the hap- 
 pieft condition in life ; and a lawlefs licen- 
 -tioumefs would but put us into the power of 
 every paflion, and every folly,, to hurry or 
 feduce us to deftruftion. And I muft infift 
 upon it, that it is in the power of mod wo- 
 men, by prudence, gcntlenefs, and fweetnefs 
 of temper, to make the authority of their 
 husbands a fource of cafe and happinefs to 
 both. 
 
 FROM hence it follows, that, as the au- 
 thority of the husband is a rational authority, 
 devolved upon him by GOD, for the direc- 
 tion, and prefervation, and well-being of the 
 wife, it fhould never be exercifed but with 
 jhat view 5 and that, in an humane and rati- 
 onal manner : confequently, blind tyranny, 
 and brutal force, fhould be baniftied the fo- 
 ciety of reafonable creatures, and is contra- 
 dictory to the very nature and end of the 
 marriage union, So ought men to love their 
 wives) faith St. au/ 9 Eph. v. as their own 
 bodies. He that loveth his wife loveth him-
 
 Ser. 5. Duties of tie Married State. 69 
 
 felf: for no man ever yet hated his own 
 fejbj but nourifheth and cherifleth it, even 
 as the Lord the Church. Dominion was 
 given to man, not for opprefllon and abufe, 
 but for prefervation and protection ; on ac- 
 count of his fuperior wifdom and prudence : 
 let thefe then be the reafons and meafures of 
 his rule ; otherwifc he defeats the ends of his 
 %dminion, and, at the fame time, degrades 
 htmfelf from the dignity of his nature, and 
 declares himfelf unworthy of the prerogative 
 he is poflfefled of. And therefore St. *Peter, 
 I Ep. iii, direds the husband, to dwell with 
 the wife according to knowlege, giving ho- 
 nour to the wife, as unto the weaker vejjel 5 
 that is, making that fupcriority which GOD 
 hath given you, a reafon, not of infolence 
 and abufe, but of humanity, and tendernefs, 
 and conjugal affeftion. 
 
 AND Tlutarch very beautifully t4 t$5 
 purpofe tells us, that husbands ought to pf e- 
 fidc over their wives, not with the fame d- 
 fpotic power, wherewith fifth 'ditftofc^f 
 their poflfefllons, but with fuch a kindly 
 fway, as the foul rules the body 3 fympathiz- 
 ing, and, as it were, growing into one with 
 it 5 united by all the tics of tendernefs and af- 
 3 feftion.
 
 70 Duties of tleMarriedState. Ser. T > . 
 
 fcdion. And flncc the dominion of the 
 mail fcems to have been originally found- 
 ed, by the divine appointment, in his fupe- 
 riority of wifdom, if his heart be fet upon 
 fuppbrthig his authority, his firft care fhould 
 be, to fupport that fuperiority of wifdom, 
 upon which it is bed founded. Wifdom is 
 a natural claim to dominion, and where-evef 
 that is, authority and rule will wait upon it, 
 efpecially when kindncls and good-nature 
 are added to it 5 for then it is irrefiftiblc: nay, 
 in truth, ' kindnefs is oftentimes, in itfclf, 
 more powerful to the attainment of all our 
 defires, than the utmoft {ketch of power 
 tan be. And this is finely illuftratcd in the 
 fable of the fun and the north wind*. 
 
 THE fable is well known, and the moral 
 of it obvious; and I would earneftly recom- 
 mend it to all married men and women, to 
 *ftW%V{($R "V* ^v y? ^vfov^W 'i VvTXv'- 
 v}$>A conteft arofe between thefe two powers, which 
 of them frould fooneft oblige a countryman to throw 
 off his loofe coat : Boreas began, and, ftorming With all 
 his force, tumbled and toft the coat about the poor man's 
 ears, but to no purpofc, for the flronger he blew, the 
 ftronger the clown held, and the clofer he wrapt his coat 
 .Sibout him. When the wind was weary, the iun began, 
 and played his chearful beams upon him fo fuccefsfully, 
 that he foon melted him down into a kindly warmrh, that 
 m$de his coat not only ufelefs, but troublefome to him j 
 and fo he quickly threw irc#. ' 
 
 remember,
 
 Sen 3. Duties of the Married State. 71 
 
 remember, that when (terming and raging 
 
 are ineffectual to gain their ends, kindnefs 
 
 and good-nature will fcldom or ever fail of 
 
 fuGcefs. 
 
 MiA-ND thus I have gone through the feveral 
 
 duties of the married ftate. 
 
 THE duties on the man's part, I told you, 
 were love, fidelity, and fupport ; but, above 
 all, fidelity, forafmuch as infidelity, for the 
 mod part, deftroys the other two duties, and 
 is the common caufe of poverty, as well as 
 contention and hatred. And therefore it is, 
 that Solomon (Trov. v.) advifes to remove 
 far from the ftrange woman, left ftr anger she 
 filled with thy wealth >, and thy labours be 
 in the houfe of a ftr anger -, and thou mourn 
 at the laft, when thy flejk and thy body are 
 confirmed-, and fay ', How have I hated in- 
 ftruffiion, and my heart defpifed reproof, and 
 have not obeyed the voice of my teachers, 
 nor inclined mine ears to him that inftruffed 
 me ! And foon after he adds, 'Drink waters 
 out of thine own cifternt let thy fountain 
 be bleffed, and rejoice with the wife of thy 
 youth t let her be as the loving hind, and 
 fleafant roe ; let her breaft fatisfy thee at all 
 times 3 and be thou ravifked always with her 
 F 4, love*
 
 72 Duties of the Married State. Ser.^. 
 
 love. And- why wilt tboit^ myfon, be ratified- 
 'with a ftrange woman. And embrace the 
 bofom of a ftrange r ? For the ways of man 
 are before the. eyes of the Lord, and he 
 fonder eth. all his goings; his. own iniquities 
 fball take the wicked himfelf, and hefhall be 
 loaden with the cords of his own fin*. Re- 
 member the x^poftlc's admonition. Remem- 
 ber, that as the wife hath no power over her 
 own body, but the husband, fo like wife the 
 husfraqd hath no fower over his own body, 
 but the wife. Nay, although your wives had 
 not any power over your bodies, yet would 
 you have no right to abufe and proftitute 
 them to the purpofes of vice. What, know 
 ye not, that your bodies are the members of 
 Chrift? Will ye then take the members of 
 Chrift, and make them the members of an 
 harlot ? God forbid. What, know ye not, 
 that your body is the temple of the Holy 
 Ghoft, which is in you, which you have of 
 God y and ye are not your own, for ye are 
 bought with a price ? Therefore glorify God 
 in your body, and in your fpirit, which are 
 God?s. 
 
 ON the other hand, let the woman al- 
 yays remember, not only to be faithful to 
 
 her
 
 Set. 3. Duties of the Married State. 73 
 her husband, but agreeable, and obfervantr 
 not querulous, not contentious 5 diligent itv 
 the care of her family, and the education of 
 her children in the nurture and fear of the* 
 LOJLD; for this is the woman's jufteft and 
 higheJft praife, both in the fight of Got> 
 and man 5 Whofe adorning^ let it not be that 
 outward adorning of plaiting the hair., and 
 wearing of gold, and putting on gorgeous 
 apparely but let it be the hidden man of 
 the heart t in that which is not corruptible, 
 even the ornament of a meek and quiet fpi+ 
 rit y which in the fight of God is of great 
 price: Defpifmg the fhewy outfide of things, 
 the paltry, the perifhing vanities of this 
 world, and being cloathed upon, in their 
 (read, with the filent, the lafting, the invakie- 
 able ornament of modefty, and humility, 
 and piety, which are of eternal excellency! 
 ornaments of irrefiftiblc charms, even in the 
 eyes of men, as well as ineftimable value in 
 the fight of GOD. 
 
 AND now, my brethren, if yc know 
 thefe things, happy are ye, if ye do them. 
 And furely ye would do them, if ye knew 
 your own happinefs. Brethren, how good 
 and joyful a thing it is to dwell together in 
 
 unity !
 
 74 Duties of tie Married State. Sen 3. 
 unity! to dwell together in an intire union 
 of affe&ion and intercft; and in a perfect 
 harmony both of heart and foul ! forbearing 
 one another in love, and keeping the unity 
 of the fpirit in the bond of peace, well know- 
 ing, that ye are tied down to an intire and 
 perfedl union, by all the natural engagements, 
 and by ail the moral and chriftian bonds, that 
 can be imagined. And as your temporal in- 
 terefts are one, fo alfo arc your eternal. As 
 ye are one body, fo likewife are ye of one 
 Spirit, even as ye are called in one hope of 
 your calling ; ye have one LOR D, one faith, 
 one baptifm, one GOD and Father of all, who 
 is above all, and through ail, and in you ail. 
 
 To whom, in the union of the glorious 
 and ever-blefied TRINITY, be ail 
 majefiy, and power, and praife, for 
 evermore. 
 
 yn^rn o'i 3d lirv/ pf 
 bi ^flsfoblirh. "to ^Lriif/i orl'i - tit ' qr.r ~i*>\ 
 qi ;:&L3a9$&f& u'ri? /lxjoifj? ixifcno: ibri: 
 
 /v io ^^^"^ iif m^nt srife
 
 $ .T.J? . >kl I ^\^ ish>uu. #? 
 
 u w> , - M ffD ?. " ' - W 
 
 - J0 ^' 
 
 , ,^ 
 
 :-v/Qfi5 liav/, c oo0 r j io |*nocf ^lij qjfjqi^^^i^q. 
 PRQV. xxiL 6. 
 
 'Train up a child in the way he jhould 
 . go ; and 'when be is old he will not 
 depart from it. 
 
 ^ L L the wife men in the world agree, 
 that the firft imprefllons made upon 
 us, in our tender years, fink the dcepeft, and 
 laft the longeft. And therefore Solomon well 
 direfteth, that children ihould be carefully 
 taught, as foon as they are capable of in- 
 ftru&ion, all thofe principles and duties which 
 we would dcfire to have them praftife 
 throughout the whole courfe of their lives. 
 If good precepts and principles' are early im- 
 prefled, and fixed, they will be fo many lights 
 fet up in the minds of children, to dired 
 their condud through this maze of life; to 
 guide them in the ways of virtue and truth, 
 and in the paths that lead to evcrlafting hap- 
 pmefs. And although the giddinefs of youth, 
 
 and
 
 j6 T%e Duty ^PARENTS Ser. 4. 
 
 and the blind impulfe of unruly paffions, 
 mould fometimes drive them out of their 
 courfej yet as foon as this tumult and infa- 
 tuation is over, and the mind calmed to the 
 ctidates of reafon, they will again return 
 into the 'way they Jhonld go - } and when they 
 #re aid, they will not depart from //.' x 
 
 From thefe words, thus explained, I mall 
 make it the buftnefs of this, and feme fol- 
 lowing difcourfes, to lay down the duty of 
 parents to their children, in all its parts: 
 and this I mall endeavour to do, in the illu- 
 ffration and proof of the following propoft- 
 ^ions. 
 
 Pirft, Parents are to take care of the health 
 and conftitution of their children. 
 
 Secondly, They are to give them good 
 inftrudion. 
 
 Thirdly, They are to correft them in their 
 faults. 
 
 Fourthly, They arc to (hew them good 
 1 
 
 Fifthly, They are to make a proper provi- 
 flon for them, as far as they are able. 
 
 ''And, laftly, They are to pray to Go D for 
 ,wi:tv. t u em ^s ^iannfcj 
 
 l
 
 Ser. 4. to their Children. ; . \ y %f 
 
 Firft, Parents are to take care of the health 
 and conftitution of their children. .^ 
 
 And this care fhould begin earlier, and 
 extend further, than is commonly imagined. 
 
 It is a conftant care in the culture of trees, 
 to have a ftri regard to the goodnefi and 
 health of the flock; you plant from j becaufc 
 fuch as the ftock is, fuch will the cyon. be; 
 and the prudent husbandman exerts the fame 
 care, in relation to all the creatures, whole 
 increafe he is concerned in 5 and would count 
 it grange ftupidity, to breed from beafts, 
 
 that were either difeafed, or vicious And 
 
 with great reafon 5 becaufe fuch as the fire 
 <$ dam is, fuch, in all probability, will the 
 iflue be. And, if men be fo much, and fo 
 juftly, concerned for the fruits of their trees, 
 and the offspring of their brutes ; can it be a 
 queftion, whether they (hould be much more 
 concerned for their own? Efpecially as it is 
 of far worfe confequence, to bring a vicious 
 man into the world, than a bad apple, or a 
 vicious horfe. And therefore all perfons that 
 intend to marry, fhould take particular care, 
 both of their body and their mind, to form 
 both in fuch a manner, as that neither 
 fhould be a fource of evil to the world; 
 
 they
 
 y 8 Tie Duty of PARENTS Sen 4. 
 
 they mould, above all thirigs > take care not to 
 become the founders of a vicious and an 
 infcded race. For this reafon they are to take 
 care to ftrengthen their bodies by tempo- 
 ranee and exercife 5 and to abftain from all 
 excefs in eating and drinking, by which their 
 health and ftrength may be impaired. And, 
 above all, they are -carefully to abftain from 
 that vice, fo common and fo fatal to youth-, 
 for whofe punifhment GOD Almighty hath, 
 in %nal judgment, appointed fo fcvere and 
 dreadful a diftcmper : a diftemp'er, of fuch 
 diftinguifhed malignity, and inveterate irii- 
 fe&ion, that it defcendcth to late pofterity ; 
 and is one of the chief, among thofe remark- 
 able methods, by which GQ*D <vijiteth the 
 fins of the fathers upon the children, to 
 the third and fourth generation. 
 
 And as the body is to be difciplined to 
 health and ftrength by temperance and ex- 
 ercUc, fo likewife (hould the mind be difci- 
 plined to knowlege and religion, by proper 
 information and inftruclion 5 and, by the 
 pra&ice of every virtue. Good habits fhould 
 be acquired, and vicious habits removed and 
 rooted up, with all pofllble diligence, before 
 men become parents; that they may not de- 
 rive
 
 Ser. 4. to their Children* y 
 
 rive the guilt upon themfeives, of having 
 filled the world with a race of fiends and 
 monfters ; nor the curfe upon their pofterity., 
 of having evil conftitutions^ and evil habits, 
 conveyed to them with their very being: 
 fuch habits, as may make them very imfer- 
 able in this world, and lead them to everr- 
 lafting mifcry in the world to come; for- 
 afmuch as it is well known, that the diipo- 
 fitions of the mind, like the features of the 
 body^ arc conveyed down from father to 
 fon, and, as the common obfcrvation is, run 
 in the blood: and therefore the nrft duty 
 that parents owe their children, is, to convey 
 health, and ftrength, and a good conftitutlon 
 of body and mind to them, as far as it is in 
 their power fo to do, by a proper care of 
 their own health, and a confcientious abfti- 
 nence from all excefs and vice of every kind. 
 
 And when that is done, the next care they 
 owe their children, is to provide for their 
 health and ftrcngth, by proper nouriftiment. 
 
 The parents are not to think they have 
 done enough, in bringing their children into 
 the world in as good a condition as they 
 could. That, although not the leaft, is how- 
 ever but the firft part of their duty. The 
 
 next
 
 8o The Duty of PARENTS Ser. 4. 
 
 next is, to fupport the good conftitution they 
 have brought into the world, by proper nou- 
 rifhmcnt, and care of their health. And, to 
 this purpolc, GOD Almighty hath imprefs'd 
 a ftrong inftinct of love and tendernefs for 
 their young, upon all the creatures. And 
 this love is attended with fo much delight 
 and complacence in the tender offspring, as 
 is a natural relief and compenfation for all 
 the trouble of education , and even for the 
 pains of travail : agreeable to our blefled 
 Saviour's obfervation, xvi. chap, of St. John, 
 2 1 . ver. A woman when fle is in travail^ 
 hath forroWy becaufe her hour is come ; but 
 as Joon as floe is delivered of the child, Jbe 
 remembreth no more the anguijk y forjoy that 
 
 A man is born into the world. And that 
 
 women may have wherewithal to cheriih 
 this joy in their hearts, and to fupport thefe 
 tender objeds of their love with delight, 
 GOD Almighty hath furniftied them with 
 breafts, filled with the moft proper food in 
 the world, for the nourifhment of their 
 young ; and hath annexed a very uncommon 
 degree of plcafure to the adminiftration of 
 it j and as uncommon a degree of pain and 
 danger, to the with holding of it from the 
 
 poor
 
 Set. 4. to their Children. 81 
 
 poor infant : fo that this is as plainly a law 
 of nature, to all mothers, to fuckle their 
 own .children, as it is polfible to conceive 
 any law to be j attended with immediate 
 rewards and punifhments, as it is obeyed, or 
 tranigrelled. 
 
 As to the rewards that attend the obferv- 
 ance of this law of nature, poffibly few 
 women that hear me, know any thing of 
 that matter : as having never tried the natu- 
 ral pleafure there is in adminiftring the breaft 
 to their own helplefs infants 5 unlels, pet- 
 haps, their phy/icians might, at fome time or 
 other, have prefcribed it to them for. a cure, 
 or recovery. But as to the punifhment that 
 attends the with- holding of thatnourifhment 
 from their uTue, I do not doubt but that 
 moft mothers that hear me, may be fuffi- 
 ciently acquainted with it : fince it is well 
 known, that repelling the milk by art, al- 
 ways occafions fevers, and a variety of other 
 dangerous diforders, which often end in the 
 death, and always in the danger, of the un- 
 natural mothers 5 and not unfrequently make 
 their lives miferable. And all thefe evils 
 they endure, to avoid the difcharge of a de- 
 lightful duty, .which they owe to GOD, and 
 fi &
 
 82 7%e Duty ^PARENTS Ser. 4. 
 
 to their own flefh and blood ; and to which 
 they are urged, by an innocent and exqui- 
 fite natural delight; and by one of the 
 ftronge.ft natural inftinfts in the world : fo 
 that we may apply to the women of our age 
 that bitter . complaint of Jeremiah^ in the 
 4th ch. of his Lament, ver. 3. Even thefea- 
 monflers draw out their breaft, they give 
 fuck to their young ones*: the daughter 
 of my people is become cruel like the ojlriches 
 in the wildernefs. 
 
 This is one of the effects of that falfe po- 
 Utenefs, which hath undone the world. How 
 much better would it become us to imitate 
 the fimpler manners of thofe feemingly rude 
 nations, where all women think themfeives 
 indifpenfably obliged to this duty f, from the 
 higheft to the loweft, and think themfeives 
 fufficiently authorized in doing fo, from the 
 example of the brute world, around them 
 It is true, this duty, as it is attended with 
 much pleafure, fo it is alfo attended with 
 a good deal of care and trouble : but then 
 it is fo chiefly to the poor, who are forced 
 
 * This is particularly applied to the lamenting, by Ltgunt, 
 J>. <5p. 
 
 f Sympfm tells us, in his Voyage to the Ettft-Indies, .that in 
 the Moluqites mothers fuckfeshcir own children j and dare do 
 no otherwife, not even the queen j alleging the example of 
 beads, pt 141 . 
 
 to
 
 Ser. 4. to their Children. 83 
 
 to undergo it all thcmfelves ; and yet thefc 
 . are almoft the only people that difcharge it; 
 and even thefe own, that the pleafure of it 
 greatly exceeds the pain: and it is plain it 
 cnuft be fo, both from the goodnefs of GOD, 
 and the prefervation of the creatures, which 
 muft otherwife perifh. And this is dearly 
 evidenced from the joy and complacence cx- 
 prefied by the pooreft creatures, in the per- 
 formance of it. And the reafon of this is 
 evident : the breaft is one of the moft ner- 
 vous and delicate textures of our frame; and 
 wonderfully fitted by the Author of our 
 being, for thofe fine fenfations, which the 
 foft and tender infant-organs are as well fitted 
 to produce ; the natural confequence of 
 which is, love, joy, and complacence in the 
 inftrument of that innocent happinefs ; and 
 love makes toil not only tolerable, but de- 
 lightful: and, if women of better condition 
 would but once fufFer themfelves to be go- 
 verned in this point by the didates of their 
 duty, I am fatisfied, that to them it would 
 be doubly delightful ; inafmuch as they could, 
 eafily be relieved by the afiiftance of fer~ 
 vants, from every thing ofFenfive and vexa- 
 tious in that parental office : and then, no- 
 G 2 thing
 
 6*4 ffl* e Duty ^PARENTS Ser. 4. 
 thing would remain in the difcharge of it, 
 befides the natural pleafure that attends it ; 
 and this, without any regard to the joys of 
 a good conference, would be abundantly its 
 own reward. Or, fay it were not, where is 
 there any duty in life, that is not attended 
 with fome uneafinefs ? And if that could 
 cxcufe from the difcharge of it, there would 
 be no fuch thing as virtue in the world : 
 merit and demerit, praife and difpraife,would 
 be taken away from the earth; and then 
 idlenefs and induftry, courage and cowar- 
 dice, would be reduced to one value; and 
 temperanct and chaftity would be placed 
 upon the fame level with diffolution and 
 drunkennefs. And therefore if women have 
 any regard to the difcharge of duty, in a point 
 of fo great confequence, both to their own 
 health and happinefs, as well as to the health 
 and happinefs of their children, and the good 
 of mankind, they are, in the ordinary courfe 
 of things, indifpenfably obliged to nurfe 
 their own children, at their own brcafts, if 
 they are fitted fo to do, and their health 
 will allow it. And how much more rational 
 and eligible is this, than to expofe them ( as 
 is now the common practice) to the negled ' 
 
 and
 
 Ser. 4. to thzir Children. 85 
 
 and cruelty, to the vices and diftempers, of 
 mercenary women, who can have no regard 
 to them, from any other tye but that of in- 
 teieft ! And, forafmuch as they often find 
 their account in the death of the infant, 
 more than in its life and health, there is no 
 queftion, but the prolpeft of thofe perqui- 
 fites which attend a new nurfing, often 
 tempt them to many inhumane methods of 
 getting rid of the incumbrance of one in- 
 fant, to make way for another they cxpeft 
 more advantage from. And, on the other 
 hand, if they find their account in the life 
 of the prefent child, ( as, GOD knows, their 
 whole fubfiftence often depends upon it) 
 then arc they too much, tempted, never to 
 let him die; I mean, to impofe another, 
 upon you, when he doth. And, by this 
 means, the fpurious ifliie of idlers and va- 
 grants, the dregs of ftews and brothels, arc 
 fubftituted in the place of your own legiti- 
 mate offspring, and divide the inheritance 
 with the brethren ; or perhaps come {ingle, 
 and alone, into the enjoyment of all that 
 fortune, which you have toiled out your 
 Jives tq gain j it may be, to the lofs of your 
 G 3 own
 
 86 *The Duty of PARENTS Ser. 4. 
 own fouls. And, no queftion, but this is 
 often the cafe, when the apparent children of 
 good men, and good women, who have been 
 well principled, and carefully educated, in 
 the fear of GOD, betray fuch profligate, per- 
 verfe, abandoned difpofifions, as are no way 
 to be accounted for , upon any natural prin- 
 ciples, other than their being the fecrct iflue 
 of other parents, from whom they have de- 
 rived the hidden feeds of fo much villainy and 
 corruption. 
 
 To all this may be added another motive 
 of great importance to all mothers ; the early 
 engaging the tender affections of their iflue 
 in their favour; which is perhaps the beft 
 fccurity of their duty. It is well known, 
 that nurfing hath a natural tendency, and 
 (if either are not very abandoned) muft, in 
 fome meafure, create a mutual endearment 
 between parents and their children, now 
 too little feen in the world. Children are 
 generally obferved to retain an uncommon 
 affedion for fuch nurfes as have treated 
 them well, until they are laughed out of 
 it: nor is it altogether without reafon, that 
 iri fome countries, the being nurfed upon 
 
 the
 
 Ser. 4. to their Children. 87 
 
 the fame breaft, is thought a natural founda- 
 tion of relation *. 
 
 AND thus much for the duty of Mothers, 
 in providing for the health and ftrength of 
 their children by proper nourifhment. I 
 now proceed to the duty of the Father 5 for 
 neither is He exempt from his portion of 
 the parental care, in this point, fince it is 
 equally his concern : and, therefore, as the 
 immediate adminiftration of nourifhment is 
 incumbent on the mother, it is the duty of 
 the father to make a fufficient provifion for 
 her fupport in the adminiftration of it ; and, 
 by all polfible marks and methods of tender- 
 nefs and good-nature, to relieve, and make 
 her as happy as he can, in this moft important 
 article of the conjugal care. And this is no 
 more than what inftinft infpireth many of 
 the inferior creatures to do. And, if natu- 
 ralifts rightly inform us, it is to this we chiefly 
 owe all that harmony that fills our fields and 
 our groves, at the approach of fpting 5 GOD 
 Almighty having fo appointed it, that the toil 
 of incubation fhould.be relieved by iprightly 
 
 * Thus the Siamites call their mirfes, mothers. Kent- 
 fer's Hift. of Japan, p. 15 . And both they and the Irijb 
 call thofe brothers and fifters who have fucked the fame 
 breafts. 
 
 G 4 muficj
 
 88 "f he Duty ^PARENTS, &c. Ser. 4. 
 mufic ; that, whilft the hen fits upon the eggs, 
 fhe fhould be relieved, under that painful and 
 tedious confinement, by the fongs of her 
 mate : and where the male is not endowed 
 with a power of relieving her toil in this de- 
 lightful manner, then we are afiured, he 
 divides it with her s and is frequently feen to 
 force her from the neft, that he may fucceed 
 to his portion of the trouble. 
 
 AND, befides all this, where the care 
 of incubation will not fuffer the female to 
 take her ufual range in fearch of food, her 
 mate takes care not only to provide it 
 feafonably for her, but alfo to adminifter it 
 in the tendereft manner (a). And, furely, 
 what inftind infpireth the lower creatures to 
 ad, in a point fo neceffary to their preferva- 
 tion, reafon, good-nature, and affection, 
 fhould yet more ftrongly dired, in beings 
 who boaft of higher endowments, and fupe- 
 rior excellence. 
 
 AND thus much for the duty of parents, 
 in providing for the health and good confti- 
 tution of their children. 
 
 (a) This I fpeak from certain knowlege, grounded 
 upon long and frequent ob/ervation. 
 
 S E R-
 
 SERMON V. 
 
 PROV. XXII. 6. 
 
 Train up a child in the way he jhould 
 go : and when he is old^ he will not 
 depart from it. 
 
 01 .''' /:j:l fir ,'?-> 
 
 TH E next duty that parents owe their 
 children, is, to give them good in- 
 ftruftion, 
 
 THE care of the body, however impor- 
 tant, is yet but a lower concern. It is true, 
 as it is the inftrument of the foul, carefhould 
 be taken to make it as ufefuily fubfervient 
 to it, in its operations, as is poffible. And, 
 forafmuch as this is not to be done without 
 health, and a good habit, therefore we owe 
 the fame care to the body on thefe accounts, 
 that a mufician doth to his inftrument ; be- 
 caufe, if that be neglected, if it be either 
 broken or abufed, or if the ftrings be of 
 an undue tone or texture, it will never an- 
 fwer the ends of his art j but will often fend 
 forth a difagreeable difcord, inftead of a de- 
 lightful harmony .-.-For this reafon, the firft 
 
 and
 
 90 T*he Duty of PARENTS Ser. 5. 
 
 and great care in life fhould be, to join a 
 found mind to a found body 5 and to prefervc 
 both in their perfection. Now, forafmuch 
 as the mind is believed, by many wife men, 
 to come into the world a perfeft blank, free 
 from all characters of good or evil, and ca- 
 pable of any ; and, forafmuch as knowlege 
 and virtue are its health and ftrength, there- 
 fore the firft duty, in life, is to imprefs right 
 notions, and good principles, upon it, in the 
 beginning : And, for this reafon, you are 
 firft to imprefs a (Irong awe of Almighty 
 GOD upon the minds of your children; of 
 that GOD, who made all things in heaven 
 and in earth, by the word of his mouths 
 and can dcftroy them again at hispleafure: 
 of that GOD, who knoweth the fecrcts of 
 our hearts, andfeeth the thoughts afar off: 
 and there is not a motion in our minds that 
 is hid from him ; but he will punifn all evil 
 thoughts, as well as evil actions, with dread- 
 ful vengeance - 3 and, on the contrary, will 
 reward every aft, and every intention of vir- 
 tue, with excefs of happinefs ! And when 
 your children know all this, your next care 
 is to teach them, as far as they are capable 
 of learning, what virtue and goodnefs is : 
 
 and,
 
 Ser. 5. to their Children. 91 
 
 and, on the contrary, what thofe wicked 
 a&ions arc which will offend GOD, and pro- 
 voke his wrath againft us 5 and then infpire 
 them, by all poflible methods, with the love 
 of the one, and abhorrence of the other. - 
 The virtues, which they are firft to be taught, 
 are, to love, and do all good offices to, all 
 around them : to pity the miferics and mi 
 fortunes of all they fee in affliction ; and to 
 be charitable to the poor. And all this moft 
 children are capable of learning, even before 
 they can fpeak : whereas the contrary to this 
 is the practice of moft parents ; or, at Icaft, 
 of thofe to whofe care they commit their 
 children. Wrath, revenge, and cruelty, are 
 the firft paftions children are taught to exert : 
 if they fall, the ground is to be beaten in 
 revenge : if any one offend them, they arc 
 taught to ftamp, and clinch their fifts, and roar 
 out fome exprefllons, even of inarticulate 
 rage, againft them : if birds, or other poor 
 creatures, are brought to them, to divert 
 them, they are to be abufed and killed.^*. 
 And thus, inftead of being early inftrufted 
 in meeknefs and compaflion, in humanity 
 and good-nature, they are taught refentment, 
 and wrath, and cruelty, in their very cradles. 
 
 Vices
 
 92 "fhe Duty of PARENTS Sen 5. 
 Vices which, in all probability, the bed in- 
 ftrudion in the world will never be able to 
 unteach them for the reft of their lives : - 
 and fo they become monfters of oppreffion 
 and inhumanity to all they deal with. 
 
 The fentence of the Areopagus^ one of 
 the wifeft aflfemblies of Greece, or of the 
 world, is well worth our attention on this 
 head : they condemned, and patted a fevere 
 fentence upon, a child, who diverted himfelf 
 with putting out the eyes of quails; con* 
 (idering that adion as a mar& of a moft de- 
 teftable difpofition, which, if it were fuf- 
 fered to grow up with impunity, would be 
 pernicious to a great number of people. 
 
 The next virtue that children are to be 
 taught, is Veracity ; that is, to tell the truth 
 upon all occafions : and this is a virtue in 
 which they will be more eafily inftrufted ; 
 becaufe it is a virtue to which all children 
 are naturally difpofcd ; and from which moft 
 of them are warped with difficulty. And 
 to confirm them in this difpofition, they are 
 to know, that this is a virtue which GOD 
 Almighty hath a peculiar regard for 5 that he 
 4elighteth to be called the God of truth .- 
 that mercy and truth are his great attributes 5 
 
 that
 
 Ser. 5. to their Children. 93 
 
 that nonc/;^// abide in his tabernacle, none 
 ft all dwell in his holy hill, but he that Jpeak- 
 eth the truth from his heart. On the other 
 hand, they are to be taught the utmoft dread 
 and abhorrence of a lye : that the devil is a, 
 fyar, and the author of it } but that GOD 
 Almighty hateth and detefteth it : that he 
 hath declared, by the mouth of Solomon, 
 that lying lips are an abomination unto the 
 Lord* and that he that fpeaketh lyes flail 
 not eftape : and whereas moft lyes are told 
 to hide faults, every fault, that is confeffed 
 with ingenuity, and forrow for having com- 
 mitted it, fhould be forgiven; but a lye 
 fhould never be forgiven, but corrected with 
 double chaftifement 5 and for this plain rea- 
 fon, becaufe it doubles every fault that is 
 committed, by adding known falfhood to 
 it. This, I fay, is what children jhould be 
 taught ; but the very contrary to this is too 
 often what they are taught. They are threat- 
 ened and flattered into falfhood, as foon as 
 they are capable of being guilty of it. And 
 almoft the firft fentence a child learns, after 
 he can fpeak, is a lying excufe for his nurfe, 
 or his fervant. If he fall, or be hurted, by 
 their negligence, he is to deny it to death.--- j. 
 
 * J. .^*%
 
 94 3% e Duty tf PARENTS Ser. 5. 
 If they have given him any food that makes 
 him fick, he is to deny it ftedfaftly, altho' 
 the lye Ihould . coft him his life. I believe 
 there are few that hear me, who have not 
 known feveral, and heard of many more, in- 
 ftances of children, who have loft their 
 limbs, and been cripples all their life long, 
 by this corruption of their attendants. 
 But how many thoufands have loft their lives 
 m this manner, is impofliblc to fay. -And, 
 indeed, if they only loft their limbs and 
 their lives, the evil would be, in fome de- 
 gree, tolerable ; whereas this early habit of 
 lying depraves the mind, beyond any other 
 whatfocver ; and betrays children into fo 
 much impudence and effrontery, as makes 
 them hardened to every virtue, and obftinate 
 in every vice : and of confequcnce muft end, 
 too often, in their eternal ruin. 
 
 To this we owe that ftedfaftncfs in falf- 
 hood, confpicuous in the chara&ers of fome 
 men j men that allow themfelves in the vileft 
 and moft villainous falfhoods, that can any 
 way contribute to increafe their gain, or hide 
 their guilt ; to mask and difguife their hypo* 
 crify, and raife the reputation of their righ 
 teoufnefs : and though they fliould be iiv 
 'fyr ftantly
 
 Ser. 5. to their Children* 95 
 
 ftantly dete&ed, and expofed even to nu- 
 merous afiemblies, this makes no change in 
 their conduft ; for the hypocrite's whole life 
 is one continued lye : you may confute, but 
 you can't confound him. They receive your 
 correction with fuch a placid compofure,with 
 fuch a meeknefs and humility in hypocrify, 
 that you can fcarce believe your fenfes to 
 their difadvantage : How is it polfible fuch 
 meek, fuch difintercfted, fuch fan&ified men 
 fhould be villains ? And, indeed, it would be 
 hard to account for it, were we not in- 
 formed by the Spirit of GOD, that the great 
 father of lyes can, upon occasion, transform 
 himfelf into an angel of light. 
 
 Another duty, which children fhould be 
 early taught, and which, perhaps, will be 
 the beft guardian of their veracity, and every 
 other virtue, is an awful regard, and high 
 veneration, for the Name and Honour of 
 GOD : for this will eftablifh a high fenfc of 
 the divine power and majefty in the minds 
 of children, when they underftand that his 
 name is not to be mentioned, but with awe 
 and reverence. And yet, GOD knows, the 
 dircdt contrary to this is the pradice of the 
 world ; and the very fird words children arc 
 
 often
 
 96 *The Duty of PARENTS Ser. 5. 
 often taught to pronounce, is fome profa- 
 nation of the name of GOD, in a curfc, or 
 an oath. 
 
 The fear of the Lord (faith Solomon) is 
 the beginning of wifdom : Children are in- 
 fluenced into duty by the impreffions of fear, 
 even before the ufe of rcafon ; and, there- 
 fore, the fear of GOD mould be inculcated 
 as early, and as deeply, as poffible ; as the 
 fureft means to infpire them with caution and 
 confideration, which are the fure founda- 
 tions of wifdom and virtue ; and the beft 
 
 guardians againft error and impiety: 
 
 whereas, when children have got early ha- 
 bits of profaning the name of GOD, they 
 immediately lofe all fenfe of fear towards 
 him ; and, with that, all fenfe of religion 
 and virtue 5 and fo become utterly profli- 
 gate, and abandoned to all vice and villainy ! 
 infomuch that, I believe, there fcarcely 
 ever was one inftance of any child, who was 
 early allowed to curfe and fwear, that ever 
 became a ^ood man, to the laft day of his 
 life. 
 
 The next virtue, in which I would have 
 children inftruded, is, Humility. The virtue 
 which, of all others, will beft prepare them 
 
 for
 
 Ser. 5. -to their Children. 97 
 
 for all the crofs accidents and calamities they 
 are fure to meet with in life, will give them 
 the trueft fenfe of their own corruption, and 
 weaknefs, and vanity 5 and of confequence* 
 will difpofe them to contentment and refig- 
 nation, under all the difpenfations and cha- 
 ftifements of the Divine Providence. And 
 this is a virtue, which the modefty of their 
 tender years will incline and enable them to 
 praftife with cafe : whereas, in the common 
 courfe of education, they are carefully ini- 
 tiated into the contrary vice, and are taught 
 pride, with as much diligence, as if it were 
 the moft important duty in life: and, as if 
 the delay of fo excellent an inftitution, were 
 of dangerous confequence, they take care 
 to begin with it betimes, and inftruct them 
 in it, as foon as they are capable of difcern- 
 ing their own figure in the glafs : and then is 
 the imagination of the poor young creature 
 bewildered, with all the gayeties that vanity 
 can invent ; laces, ribbons, feathers, fineries, 
 and fopperies of all kinds and colours arc 
 crowded together, to adorn the tender clay 3 
 and the imagination of one, if not both 
 parents, is ftretched, to difpofe and vary all 
 thefe to advantage, that the poor little, pa- 
 H geant
 
 98 77je Duty <?/* PARENTS Ser. 5. 
 
 geant may, by all means, be early taught ta 
 fet a right value upon its perfon 5 and to di- 
 ftinguifh itfelf from other children, whole 
 parents have lefs fortune or foppery than 
 
 its own. Theconfequence from all this is, 
 
 that fo fine a creature cannot bear to go into 
 a cold dirty fchool, or mix with a herd of 
 tattered children; and fo is kept at home, 
 for fear of fpoiling its fine cloaths, or its fine 
 
 complexion. And by this means, its little 
 
 head is in a very little time fo intirely filled 
 with fuch fine ideas of drefs, and fafhion, 
 and vanity, that there is no room left for 
 any thing good or ufcfui ever after. If the 
 child be of the other fex, it is odds, but (lie 
 is committed, perhaps trufted intirely, to the 
 care of an ignorant and phantaftic fervant, 
 who, if (he hath the good fortune to be born 
 a foreigner, is, from that iblc advantage, 
 without the recommendation of any one 
 ufeful talent in life, too often thought quali- 
 fied to educate children of the highcft con- 
 dition ; and will take ipecial care, never to 
 fpoil the fine eyes of her pupil, either with 
 work, or reading 5 never to molcft her mind, 
 either with the low troublefome knowlege 
 of family affairs, or with the icverities of 
 
 religion
 
 Ser. 5. to their Children. gg 
 
 religion and virtue; will teach her to fpeak 
 a foreign language with great eafe and vo- 
 lubility, perhaps without knowing how to 
 
 read her own and, what is infinitely worfe, 
 
 will be too apt to unteach her the aukward 
 unfaftuonable virtues of modefty and refervej 
 will let her understand, that blufhing is the 
 higheft crime fhe can be guilty of; and that 
 fhe ought to be afhamcd of nothing, but be- 
 ing out of countenance, or out of fafhion : 
 in a word, will make her a complete, per* 
 haps a perverted woman, before fhe knows 
 what it is to be a child. 
 
 If the child happen to be of the male 
 kind, it is odds, but a French tutor will do 
 as much by him. I would here by no means 
 be underftood to mean any reflection upon 
 that great nation, which hath produced fo 
 many men of eminence in every branch of 
 
 ufcful knowlcge 1 ccnfure nothing but 
 
 our own folly, in too often choofing the 
 mcaneft of that nation, for the moft impor* 
 tant office in life, the education of our chilr 
 
 dren. Thcfe are men who from their skill 
 
 in outward ornaments are too often abfurdly 
 
 chofen, to infufe inward accomplifhments; 
 
 men who will carry their pupils, by a fhorc 
 
 H 2 road,
 
 zoo 7%e Duty of PARENTS Ser. 5. 
 road, thro' coffee-houfes, play-houfes, and 
 aflemblies, into what they call, the knowlege 
 of the world ; without palling through the 
 tedious round of old and obfolete books 
 and languages, and the fevere difcipline of 
 ftudyj and without incumbering their fine 
 heads with the lumber and pedantry of arts 
 and fciences. Such is that deteftable edu- 
 cation, by which many of the beft fortunes 
 and families amongft us are too early cor- 
 rupted and crampt, to the reproach and ca- 
 lamity of their country ! Men, well known, 
 and fufficiently diftinguifhed in all places of 
 public rcfort $ except the Church, the Senate, 
 and the Courts of juftice : for in the firft of 
 thcfe, they are rarely feen, at lead to any 
 good purpofe ; and in the reft, as rarely heard. 
 And altho' fome, by the force of a better 
 genius, and the influence of the Divine 
 Grace, may break thro' the prejudices of fo 
 unhappy an education ; yet.thefe are but few, 
 and rare, in companfon of the mighty num- 
 bers that arc utterly undone by it. 
 
 Another virtue that fhould be early and 
 carefully taught children, is Juftice; and that 
 equity and honefty in our dealings, which is 
 prefcribed by this virtue, is ib very agreeable 
 
 to
 
 Scr. 5. to their Children. 101 
 
 to the firft rudiments of reafon, that children 
 are very early capable of it. And to give 
 them a high veneration for this virtue (which 
 is the fhield of right, and the bond of peace), 
 they are to be taught, that it is of high value 
 in the fight of GOD; that juftice and judg- 
 ment are the habitation of his throne ; and 
 that he hath in his holy word promifed great 
 and lafting bleffings upon thofe that praclife 
 
 this virtue from the heart : that God 
 
 bleffeth the habitation of the juft 5 that they 
 arc under his immediate care and protedtion: 
 that he hath promifed, that no evil fhall 
 happen unto them 5 and that he will deliver. 
 them from trouble. 
 
 On the other hand, they are to be inlpired 
 with the utmoft deteftation and abhorrence 
 
 of all fraud and iniquity in their dealings 
 
 They are to be taught, that every degree of 
 thefe vices are marks of the meaneft and 
 bafeft minds j that there is as much villainy 
 in defrauding a fchool- fellow of a taw, or 
 a trifle, as in robbing him of any thing of 
 
 greater value for if a child be allowed to 
 
 do injuftice in a trifle, he will be much more 
 
 tempted to it when he can gain considerably 
 
 by it. And therefore he is to be taught, 
 
 H 3 that
 
 102 *fhe Duty ^PARENTS Ser. 5. 
 
 that this is a vice which will render him de- 
 fpicable, as well as hateful, in the eyes of 
 the world ; and doubly odious in the fight 
 
 of G o D thatfa/fe weights andfalje mea- 
 
 fures are an abomination to him that if 
 any man defraud his brother, GOD hath de- 
 clared himfelf an avenger of all fuch 
 
 that he hath declared, that neither thieves, 
 nor extortioners, fiall inherit the kingdom 
 of Qod. Your children are to be early and 
 carefully taught, that nothing under heaven 
 can juftify any degree of fraud or iniquity in 
 our dealings, that no pretence, even of good 
 intentions, or pious ptirpofes whatfoever, 
 can fan&ify wicked means; that, we mud 
 by no means do evil, that good may come ; 
 and that the Spirit of GOD hath exprefsly de- 
 clared of all that do fo, by the mouth of 
 his holy apoftle, that their damnation is juft: 
 that GpD himfelf hath declared by the mouth 
 of his prophet lfaiah(\*\. 8.) that he hateth 
 robbery, though it were for a burnt- offer ing. 
 And above all, they mould be carefully 
 taught, that of all robberies, they are the 
 nioft heinous, the moft hateful, the moft 
 abhorred of GOD, who have the fpoils of the 
 and the orphan for their objed ; the
 
 Ser. 5. to their Children. 103 
 
 hclplcfs orphan; the fickly, the aged, the 
 defolated widow. O Lord, righteous and 
 juft, how juft are thy judgments, which thou 
 haft pronounced againft their oppreflfors in 
 thy holy writ ! Opprefs not the widow, nor 
 the fatherlefs, nor the poor, faith Zecha- 
 riah (vii. 10.). And he obferveth of all that 
 do fo, that they made their hearts as an ada- 
 mant-ftone, left they fhould hear the law, 
 and the words which the Lord of hofts hath 
 fent in his Spirit by the prophets There- 
 fore came a great wrath from the Lord of 
 
 hofts therefore it came to pafs, that as he 
 
 cried, and they would not hear 5 fo they 
 cried, and I would not hear, faith the Lord 
 of hofts. JVo to thee that fpoileft, and thou 
 waft notfpoiled ( faith Ifaiah, xxxiii. i.) and 
 dealeft treacherously, and they dtalt not 
 treacheroujly with thee. Rob not the poor 
 ( faith Solomon, in the xxii^ ch, of his Tro- 
 verbs, Rob not the poor) becaufe he is poor ; 
 neither opprefs the afflitted in the gate : 
 for the Lord will plead their caufe, and 
 fpail the foul of thofe that fpoiledthem* 
 
 H 4
 
 104 "The Duty (^PARENTS, -&c. Sen 5. 
 
 Goo, of his infinite mercy, deliver this 
 audience from this guilt, and from the 
 vengeance due to it ; through the me- 
 rits and mediation of JESUS CHRIST. 
 
 - 
 
 lo-bioJ 3 r ij fbiiiv/ 
 
 mrfcpiq axil '(d 3hin?> aid m - 
 
 oilj oi n r >'^d ?6n LliJ 
 
 ^fj :?." , : : jj i'.-.i i 
 Vi'vU Vi^ <i\3\tot^1fe&^ ^^ f,\ ?i\\ 
 \v.\^ (.1 .iikxx c &fk\\V rijii : } Vj\w:\ 
 
 SER V
 
 C 105 j 
 
 SERMON VI. 
 
 PROV. xxii. 6. 
 
 ^Train up a child in the 'way he Jhould 
 go ; and when he is old he will not 
 depart from it. 
 
 IN a former difcourfe upon thefe words, 
 I propofed to confider the Duty of Pa- 
 rents to their Children in the following 
 order : 
 
 Pirft, That parents are obliged to take 
 care of the health and conftitution of 
 their children. 
 
 Secondly, That they are to give them 
 ftOi good inftrudtion. 
 Thirdly, That they are to corre& them in 
 
 their faults. 
 Fourthly, That they are to fhew them 
 
 good example. 
 Fifthly, They are to make a proper pro- 
 
 . vifion for them, as far as they are able. 
 And, laftly, They are to pray to GOD fo 
 them. 
 
 Under
 
 io6 *The Z)#y0/* PA RENTS Ser. 6. 
 
 Under the firft of thclc heads, I fhewM it 
 to be the previous duty of all perfons that 
 entered into the married ftate, to take care, 
 that their conftitutions were not impaired 
 by intemperance, or excefs, or vice of any 
 kind; nor their minds infeded with evil 
 habits, inafmuch as evil difpofitions are 
 found by experience, to be propagated as 
 well as evil conftitutions : and altho' it be a 
 reflection of fufficient dread and difquiet ? 
 to be the author of a mifcrable infected race 
 of wretched mortals; yet it is infinitely more 
 TQ, deliberately to diffufe vice and villainy, 
 among mankind, and entail them upon late 
 pofterity, to be the founder of a race of 
 fiends. 
 
 In the next place, I fhew'd it to be the 
 indifpcnfable duty of mothers to nurfe their 
 own children, if their health and conftitution 
 will allow it : that this is indifputably a law 
 of nature ; and, as fuch, guarded with evident 
 and fufficient fan&ions; the obfervance of 
 it attended with the reward of fignal plca- 
 fure and happinefs to the parent; and the 
 tranfgrefllon of it, with dangers and punifh- 
 ments of various kinds. 
 
 The
 
 Ser. 6. to their Children. 107 
 
 The next duty of parents which I confi- 
 dered in my laft difcourfc, was that of 
 giving their children good inftruftions : and 
 the firft part of this duty, I told you, was to 
 give them early and ftrong imprcfllons, of 
 the awe and veneration of that great Being, 
 that made heaven and earth ; t\m fearcheth 
 the fecrets of the heart, and feeth the 
 thoughts afar off the Almighty Author of 
 lure and unerring vengeance to the wicked, 
 and infinite and unfpeakablc rewards to the 
 righteous j and then, gradually to explain 
 and inculcate the feveral virtues, that will 
 intitlc them to his favour, and infpirc the 
 utmoft abhorrence of thofe vices, that will 
 draw down his vengeance upon them. 
 
 The chief of thele virtues, I told you, 
 were Mercy, Humility, Truth, and Juftice ; 
 which arc the nobler and more immediate 
 tranfcripts of his own perfections, the great 
 guardians of peace upon earth, and good- 
 will towards men: and under fome of thefe 
 heads, I mewed you the pernicious practice 
 of parents and fervants, in early initiating, 
 and carefully inftru&ing children in many of 
 the contrary vices, Wrath, Rvengc, Cruelty, 
 
 Pride,
 
 io8 7%e Duty of PARENTS Ser. 6. 
 Pride, Lying, and profaning the Name of 
 GOD, in unhallowed oaths and curfes. 
 
 I concluded with an earned exhortation 
 to parents, early and carefully to inftrutt and 
 exercife their children in the principles and 
 in the pradice of juftice ; which is the ihield 
 of right, and the bond of peace : to teach them 
 that nothing under heaven can juftify any 
 fraud or iniquity, in our dealings , that no 
 pretence of good intentions or pious pur- 
 poics whatfoevcr, can fanftify wicked means. 
 
 Having thus confidered the principal vir- 
 tues, in which children are early to be in- 
 ftmctcd, I now proceed to confider thofe, 
 which may, I think, be properly called, fe- 
 condary or minifterial virtues 5 as being fub- 
 fcrvient to virtues of greater confequence,and 
 higher excellence than themfelves : and the 
 chief of thefe are, Temperance, Obedience, 
 Modefty, Civility, and Induftry. As to the 
 firft of thefc, I am well aware, that Temper- 
 ance is, and hath ever been accounted a car- 
 dinal virtue ; nor is it any part of my inten- 
 tion to debafe its dignity , but only to ob 
 ferve, that as it is fubfervient to higher 
 purpofes, than bare abftinence from excefs 
 
 and
 
 Ser. 6. to their Children. 169 
 
 and is indeed neccffary to the exercife of 
 every other virtue; therefore I think, it may 
 not improperly be termed ministerial : and 
 It is certain, that wife men have- ever 
 efteemed Temperance fo neceffary both to 
 health and virtue, that fome have gone fo 
 far, as to injoin it ftri&ly to the breeding 
 parent; that fo the child may come into 
 the world, in fome meafure, influenced by 
 this habit; or, at lead, properly prepared for 
 it. All phyficians agree, thar the plained 
 and fimpleft foods are bed fitted to young 
 and tender ftomachs, and are attended with 
 lefs danger of furfeit and excels ; and of con- 
 fequence are more fafe and falutary : and all 
 philofophers agree, that Temperance is the 
 trueft foundation of every virtue, and good 
 habit in the mind. And if fo, it is evident 
 to common fenfe, that this foundation can- 
 not be laid too early : and therefore parents 
 cannot be too careful in avoiding all fweeten- 
 ings and feafonings, all heightenings of 
 tafte, in their childrens food ; which cannot 
 fail of having ill effeds upon their health, 
 and giving them an early turn to luxury, the 
 inlet of every vice, and every corruption, to 
 which the human nature is prone! Luxu-
 
 no *?he Duty of PARENTS Ser. 6. 
 
 ry> our national reproach and ruiri ! to which 
 we owe, among infinite other evils, the 
 immeafurable ufe of that too fafhionablc and 
 pernicious plant, which weakens the fto- 
 inach, unbraces the nerves, and drains the 
 very vitals of our national wealth; to which 
 ncvcrthclcfs our children arc as early, and 
 as carefully enured, from the very breaft, as 
 if the daily ufc of this liquor were an indif- 
 pcnfablc duty which they owed to GOD and 
 their country. 
 
 The next miniftcrial virtue which children 
 fnouid be early taught, is Obedience ; and it 
 is fufHcicntly known, that this is always the 
 firft duty inculcated by that order of men, 
 which hath hitherto been moft eminent for 
 the education of youth. Children, obey your 
 parents in all things, faith the Apoftle 5 for 
 this is well f leafing unto the Lord. And; 
 doubtlefs, nothing can be more agreeable to 
 the GOD of order, and Fountain of all virtue 
 and all felicity, than this fubmiflion of chil- 
 dren to their natural fupcriors and guardians ; 
 which is the faeft early guardian of their 
 health, the beft fccurity of their virtue, and 
 fourcc of their happincfs; it being evident, 
 that in the ordinary courfe of things, nothing 
 
 can 
 

 
 Ser. 6. to their Children. 1 1 r 
 
 can be more reafonable, or of greater ufe to 
 children, than a ready undifputing fubmifllon. 
 to the will of their parents ; they being from 
 the advantage of more age and experience, 
 better judges of what they ought to do or 
 avoid. And therefore this obedience fhould 
 have no limitation or refcrve, except where 
 the parent is found to command fomething 
 contrary to the law of GOD : in that cafe, and 
 in that only, the child's obedience is to be 
 diipcnfed with ; in all others, to be fteadily 
 and uniformly exacted, without admitting 
 the lead debate or hcfitation; than which 
 nothing can be of worfc confequence, either 
 to the peace of the parent, or the virtue and 
 well-being of the child : the fame fpirit that 
 is reftive to the authority of the parent, will 
 in time be refractory to that of the magi- 
 ftrate, and rebellious even to that of Almigh- 
 ty GOD ; and will at the fame time, in all 
 probability, degenerate into an offensive 
 rudcnefs, or an unfociable fullennefs to the 
 reft of the world. And therefore parents 
 fhould fubduc this fpirit early and effectually, 
 if they exped their children ftiould become 
 good fons, good fubjccb, or good chriftians. 
 And the true way to do this is, by carefully 
 
 avoiding
 
 1 1 2 The Duty of PARENTS Ser. 6. 
 avoiding all cruel, unjuft, and wicked com- 
 mands, and exacting a fevere and fteady obe- 
 dience in all others. And thefe, in a pru- 
 dent and good parent, muft often be fuch as 
 will fhew the child his own intereft and hap- 
 pinefs, in the obedience he yielded to them ; 
 although neither of thefe, neither his intereft 
 nor his happinefs, fhould ever by any means 
 be made the rules or meafures of his obe- 
 dience ( becaufe there are infinite inftances, 
 in which it is impoffible he can either difcern 
 or judge of them) : no, this muft be intirely 
 refolved into the parents right of rule 5 the 
 natural pleafure of a dutiful fubmifllon to 
 their authority ; and the comfortable afTurance 
 of a blefling from Almighty GOD, upon their 
 chearful and confcientious obedience.* 
 
 Another virtue that parents are carefully 
 to cultivate in their children, is Modcfty. By 
 Modefty I mean, not that outward demure- 
 nefs and artifice of faces that affected guife 
 and phrafe of humility, which impudence 
 often aflumes, and hypocrify always : the 
 mask of fraud, and harbinger of deceit ; that 
 
 * On the flave-coaft of Guiney, children give and 
 receive nothing from their parents^or elder brothers,- nor 
 wives from their husbands, but upon the knee. Eofman^ 
 f. 341. 
 
 * vil -meek
 
 Ser. 6. to their Children. i r 3 
 
 meek unblufhing aflurance, which diftin- 
 guifhes the fmooth and faintly Tharifee, that 
 fmooths his phrafe, and humbles his eyes, 
 with all the arts, and to all the purpofes of 
 delufion ; of whom the Pfalmift fo juftly ob- 
 ferves, that there is no faithfulnefs in his 
 mouth i their throat is an open fipulchrei 
 they fatter with their tongue. No ; true 
 modefty arifes from a true fenfe of decency 
 and duty, and bed mews itfelf in a becoming- 
 nefs of behaviour, and due deference to the 
 reft of the world, according to their feveral 
 relations and ftations in it ; equally removed 
 from fawning and from falfehood : and of 
 this we need fay little more, than that it is 
 at once the greateft ornament of youth, and 
 beft guardian of virtue. It is that natural 
 checque, which it hath pleafedGoo to lay 
 upon every thing, that is either vicious, or 
 unruly, or even indecent, in our nature. And 
 of how much value this virtue is in the eyes 
 of Almighty GOD, is evident from the care 
 which he hath taken of it in the very forma- 
 tion of our frame. The flufhing of the blood 
 in the face, upon the confcioufnefs of having 
 violated this virtue ; or even upon the lead 
 apprehenfion of being in danger of violating 
 I k,
 
 H4 ^ e Duty #/* PARENTS Ser. 6. 
 it, is one of the moft amazing phenomena 
 among all the wonders of our make : for 
 what is this, in effed, but GOD Almighty's 
 declaring to us, that we fhall never offend 
 .againft this virtue, without publifhing our 
 fhame to all around us? what is it, but 
 making every drop of blood in our bodies, 
 the guardians of it ? and this, in a manner, 
 equally aftonifhing and inexplicable 5 flafhing 
 the blood into the face, by chanels that 
 never were found out 5 and by a power that 
 never was, or will be, accounted for : and 
 the plain reafon why this virtue is fo guarded, 
 is of fuch mighty importance in the fight of 
 GOD, is this : It is the guardian of every 
 virtue j it is in the mcchanifm of our frame, 
 what prudence is in our minds j the power 
 that fways, and guides, and governs, all the 
 other virtues. Take away prudence from the 
 mind, and there is no virtue left : take away 
 modefty from our make, and the confe- 
 quence will, in cfFcd, be the fame : this once 
 removed, the mind becomes the eafy prey 
 of every pafilon, every vice, and every evil 
 tendency in our nature This once re- 
 moved, every fpark of evil, before latent in 
 r thc foul, blazes out into a flame, and de- 
 5 vours
 
 Ser. 6. to their Children. 115 
 
 vours all worth and virtue before it : and 
 therefore there is not a more lovely, or more 
 important, office of the parental care, than 
 to be ftrid and diligent guardians of the 
 modefty of their children 5 than to keep them 
 at the utmoft diftance from every thing, that 
 hath the leaft appearance, even of indecency, 
 and much more of impudence, impiety, or 
 immorality of any kind. And yet the very 
 contrary to this is too notorioufly the practice 
 of many parents ; who take a rnonftrous, or 
 to fpeak more properly, a hellifh plcafure, in 
 teaching their children the word words, and 
 moft vicious and impudent forms of ipeech, 
 as foon as they are able to fpcak- -Folly 
 ( faith Solomon) is joy to him that is dejii- 
 tute of^i/dom : and is it poflible there can 
 be a greater excefs of folly, than for parents 
 thus to delight in the deftrudion of their 
 own children? This is fo fhocking a conduct, 
 that it is incapable of aggravation; and there- 
 fore I fhall only obferve of it, that thefe men 
 act as if they were afraid their chiidrens own 
 natural inclinations, their parents example, 
 and the corruptions of the world, would all 
 come too late to make them reprobates ! to 
 make them ripe for perdition! And therefore 
 I 2 they
 
 n6 Tie Duty of PARENTS Ser. 6. 
 they take early pains to eftabliih their guilt, 
 and to infure their damnation betimes. 
 
 Another duty parents owe their children 
 is, to teach them that Civility, which is com- 
 monly known by the name of Good-man- 
 ners- An accomplifhment which introduces 
 youth more early, and to more advantage, 
 into the world, than any other whatfoever 5 
 and oftentimes recommends them more ef- 
 fedually to the favour and protection of the 
 great, than many other qualities of more 
 inherent excellence 5 becaufe it is often the 
 only one, by which they can be obliged or 
 ferved. In one word, it is an eafy, a natu- 
 ral, and an univerfal introduction to the 
 regard of mankind 5 and, if it be fupported 
 by real worth, cannot fail to fix us in their 
 efteem. 
 
 And this civility, which we call good man- 
 ners, is a duty founded at once, both in 
 juftice and neceffity. 
 
 No man is felf-luffident, but hath fre- 
 quent and endlefs occafions, for' the affift- 
 ance and good offices of others: and no man 
 is fo ftrictly tied down by any law either of 
 GOD, or fociety, to do good offices to others 
 to the full extent of his power, but that he 
 
 hath
 
 Ser. 6. to their Children. 117 
 
 hath at the fame time a right to fome re- 
 turns of gratitude and acknowlegement. And 
 in this condud, in requefting the favours 
 and good offices of others, with a becoming 
 deference- 5 in areadmefs and chearfulnefs to 
 do good offices to others, with a thankful- 
 nefs for being fo employed} and, laftly, in 
 a thankful and ready acknowlegement -of all 
 good offices done to ourfelvesj in thefc 
 confift the efifentials of civility, and what 
 we truly and properly call good manners': 
 The courtly phrafe, the courtefy, and the 
 bow, and the friendly falutation, are but its 
 outward garb, indication, and ornament. 
 Let me be underftood upon this point, which 
 is, in truth, very little underftood in the 
 world. Altho" every man hath a right, from 
 our natural equality, to- a fair unoffending 
 treatment from every other 5 yet no man 
 hath an abfolute right to the aid of others 
 in any exigency; and therefore, when he 
 wants it, he is obliged to fue for it, in a 
 modeft phrafe, and fubmiifive demeanour; 
 and when he hath received it, he is to re- 
 turn thanks, in a ftyle fuitable to the favour 
 received : and, therefore, the man that is void 
 of good manners, is at the fame time void 
 I both
 
 1 1 8 77:e Duty of PARENTS Ser. 6. 
 both of gratitude and juftice : he expefts what 
 he hath not a right to ; and he pays not what 
 he owes. So that ill manners is in truth a 
 lower kind of immorality; it is injuftice, 
 and difhonefty, in a lefs degree 5 and, if it be 
 neglected there, may foon rife, and become 
 confpicuous in a higher. 
 
 Another virtue in which children are to 
 be carefully inftru&ed, and to which they are 
 to be early enured, is Patience (which I mall 
 beg leave to confidcr in this place as a mini- 
 ftcrial virtue). Now patience is a virtue, 
 which teaches us to bear evil with equa- 
 nimity, and humble rcfignation to the will of 
 GOD; by whom all events are governed, 
 and without whom not fo much as zff ar- 
 row falleth to the earth. Forafmuch then 
 as it is well known, that all evils are in- 
 creafed by impatience, and abated by equa- 
 nimity and refignation 5 therefore it is ob- 
 vious at firft light, of what importance the 
 value of patience mutt be, in a world encom- 
 paflcd with evil. 
 
 The inftances under which this virtue is to 
 be cxercifed, are endlefs, as the calamities 
 of life; and therefore it cannot be too early, 
 too often, or too earneftly inculcated. How-
 
 Ser. 6- to their Children. 119 
 
 ever, I (hall at prcfent content myfclf with 
 recommending one fmall part of it to the 
 confideration of all parents and tutors : and 
 that is, Patience of folitude 5 early to habi- 
 tuate their children and pupils to bear being 
 alone. 
 
 The advantages of this habit are obvious, 
 and need barely to be mentioned. Firft, 
 they will by this means learn to think, to 
 reflect, and converfe with their own thoughts 
 and hearts. Secondly, they will foon get 
 the better of thofe inftinctive fears of fqli- 
 tude 5 which, however wifely impreffed, ( in 
 aid of that period of life, which moft needs 
 the protection and care of others ) are too 
 apt to degenerate into timorous fuperfti- 
 tions, which impair all the powers of reafon, 
 and often make life a load. And, thirdly, 
 it will guard them from thofe infinite evils 
 which men daily run into, to banilh folitude, 
 and kill time 3 iuch as evil converfation, and 
 idle purfuits, and habits of all kinds. And 
 this, we are told, a wife man of antiquity 
 laid fo great a ftrcfs upon, that, being asked, 
 What he had gained by his philofophy ? he 
 anfwered, That he had learned to converfe 
 1*4. at
 
 I2o The Duty of PARENTS Ser. 6. 
 
 at home, and not be beholden to others for 
 good company. 
 
 Another duty in which children are early 
 to be inftrufted and exercifed, is, Induftry in 
 fome honeft and ufeful occupation. The 
 children of poor parents in fome rudiments 
 or lower branch of fome ufeful trade, as the 
 foundation of a future livelihood ; and the 
 children of thofe of better condition, in 
 c'ndowing and adorning their minds with 
 thofe habits of knowlege and virtue, which 
 will bed become their ftation and condition 
 irr the world ; and make them a bleffing to 
 all below them. 
 
 " The whole life ( fay the Chinefe phiio- 
 " fophers) depends upon care and induftry; 
 " the- year on the fpring, the day on rifing 
 <e early. He who in his youth is not diligent 
 " and afllduous in his ftudies, when old age 
 " cometh, will be a fool, and find himfelf 
 " empty-handed : he who in fpring will not 
 " till, in auttimn will not reap *." 
 
 Early induftry is the beft fecurity in the 
 world againft vicious habits : when this is 
 negleded, men eafily become a prey to floth 
 
 * Churchill's Colled, vol. I. p. 158. 
 
 and
 
 Ser. 6. to their Children. 121 
 and idlenefs 5 which are the parents of every 
 vice, and the bane of every thing goocj. and 
 excellent. 
 
 And here I cannot but take notice of that 
 noble inftitution of Solon that great Athe- 
 nian law- giver ; which decreed, that every 
 child that refufed or neglected to fupport 
 his parents, when age or infirmities called for 
 their affiftance, fhould be branded with in- 
 famy, and deprived of all the privileges of 
 fociety : but with this limitation ; provided 
 the parents took care to breed up their 
 child to fome ufeful trade or occupation ; 
 which if they neglefted, their children were 
 then acquitted of all obligation to provide 
 for them in their need. 
 
 And thus I have done with that part of 
 the Parents Duty, which confifts in inftruft- 
 ing their children, and forming them to 
 thofe virtues which may be called the lefier 
 morals, but are at the fame time the furc 
 guardians of the greater^ 
 
 SERMON
 
 I 
 
 
 iol
 
 SERMON VIL 
 
 PROV. XXII. 6. 
 
 Train up a child in the way he Jhould 
 go : and when he is old^ he will not 
 depart from it. 
 
 HAving, in fome former difcourfes, laid 
 before you the feveral parts of the Pa- 
 rents Duty to the Children, and explained 
 very particularly the feveral virtues, both pri- 
 mary and minifterial, in which they were 
 to be early inftru&ed and exercifed j 1 now 
 proceed to confider the Means neceflary to 
 be made ufe of, in order more efFedually 
 to inculcate and confirm thofe virtues in their 
 hearts. 
 
 And, firft, All parents are particularly to 
 remember, that as foon as their children have 
 paused through the firft rudiments of learn- 
 ing, and are able to read, they fhould then 
 be carefully taught fome fhort fyftem of the 
 chriftian religion, fuch as that excellent fum- 
 
 mary
 
 124 72* Duty ^PARENTS Sen 7. 
 
 mary of chriftian duties, contained in the 
 Church Catcchifm ; not only to get them 
 by heart, or rather by rote, as the common 
 cuftom is, but in a rational intelligent way : 
 and, in order to this, the queftions and an- 
 fwers fhould be varied and explained, and 
 the children fhould be obliged to .give the 
 meaning of them in other words, and, at 
 laft, to add the proofs from Scripture : and 
 this they will be enabled to do, by the help 
 of fomc fhort and ufeful explanation of the 
 Catechifm, publifhed for that purpofe; one 
 particularly, by a late moft reverend and ex- 
 cellent prelate, formerly your teacher in this 
 place : but, above all, the Scriptures are to be 
 read frequently and conftantly ; thofe parts 
 efpecialiy and primarily, which contain an 
 account of the wonderful works arid judg- 
 ments of G o D 5 fuch as the creation, the 
 deluge, the deftruftion of Sodom and Go- 
 wionha, and the deliverance from the Egyp- 
 tian bondage : and, above all, the life and 
 miracles of our Bleffed Saviour, and his Apo- 
 
 ftles For thefe being in their own nature 
 
 extraordinary, and at the fame time con- 
 veyed to us in the nobleft, the moft inftruc- 
 , and the moft delightful relations this 
 
 world
 
 Ser. 7. to their Children. 125 
 
 world was ever bleflfed with, will be read 
 with pleafure, and remcmbred with cafe; 
 and will at the fame time give your chil- 
 -dren ftrong and awful notions of the incite 
 Power, Wifdom,and Goodnefs of GOD; to- 
 gether with a deep veneration of his Jufticc 
 and Judgments upon prefumptuous and im- 
 penitent finners : and, in confeqtience of 
 this, will.irriprefs a ftrong awe and dread of 
 offending, and provoking the divine wrath 
 and indignation againft us. 
 
 After this, they are carefully to perufe 
 and revolve thofe folemn and devotional 
 parts of the holy Scriptures, which fet forth, 
 in moft moving and exalted drains, the Mercy, 
 and Might, and Majefty of Almighty GOD; 
 fuch as the pfalms oi 'David, the prophecies 
 of Ifaiah, and the life, fuffering, and fub- 
 miilion tfjob: and, laftly, they are to be 
 well and often inftmcted and exercifed in 
 the EcclefiafteSj and Proverbs of Solomon, 
 which contain at once the plaineft and the 
 wifeft precepts that ever were delivered for 
 the conduct of life, both with regard to this 
 world, and the world to come. Thefe are 
 to be perpetually perufed, and perfectly re- 
 membred : and, .by being fo, will be a furc 
 
 and
 
 126 Tie Duty of PARENTS Ser. 7. 
 and lading fund of direction, confolation, 
 and fupport, on all occafions, and throughout 
 all emergencies in life. 
 
 And thus I have gone through thofe fun- 
 damental duties of erudition and inftrudion, 
 
 which parents owe their children For the 
 
 reft, this city hath the advantage of fo many 
 excellent fchools for their further improve- 
 ment, as makes it unneceflarjLto purfue this 
 
 fubjed any longer Only thus much give 
 
 me leave to obferve to you, that as good 
 fchoolmafters are the greateft benefadors to 
 mankind, and the word rewarded for the 
 good they do, of all mortals, paying an un- 
 common regard and return to them, for the 
 advantages your children receive from them, 
 as it is your duty, fo it is likewife greatly 
 your intereft > and the fruits of it will be 
 repaid fevenfold into your own bofom. 
 
 I have now confidercd at large, how your 
 children are to be led gradually, through the 
 whole feries of chriftian and moral duties ; 
 and have only to add, that, when they are 
 early and long pradifed in them, the mo- 
 tions of duty and virtue will then become as 
 eafy and as familiar to them, as thofe of na- 
 ture; or, to fpeak more properly, cuftom
 
 Ser. 7. to their Children. 127 
 will make them nature ; and they will prac- 
 tife them with as little difficulty, as they 
 walk or breathe. 
 
 The next duty that parents owe their chil- 
 dren is, to corred them in their faults 
 
 And this is a duty wherein parents, from 
 their great fondnefs for their children, arc 
 often exceedingly faulty : and yet, in truth, 
 the negled of corredion is faulty, even upon 
 the fcore of fondnefs; for true tendernefs 
 and love to children fhouid oblige parents 
 to provide early and carefully, that they 
 might be miferable and afHided as fhort, 
 and as feldom, and happy as often, and as 
 long, as poflible. And the true way to effed 
 this, is to fix good habits ; and either to pre- 
 vent, or to root out, evil habits as early as 
 poflible. For this reafon, if children are not 
 to be won to goodnefs by kindnefs and in- 
 dulgence (which I own is much more defire- 
 able), they are to be compelled to it by 
 feverity and difcipline ; and when they have 
 once got a good habit, it will from that mo- 
 ment be eafy to them. On the other hand, 
 if they are not to be kept back from evil by- 
 exhortation and advice,- they are to be de- 
 terred from it by threats and punifhmenrs : 
 
 for,
 
 ia8 Tie Duty of PARENTS Ser. 7. 
 
 for, as Naturalifts obferve of young trees, 
 that ftubborn, crooked plants, are not to be 
 ftreightned but by fire 5 fo ftubbom, per- 
 verfe difpofltions are often not to be amended 
 but by warm and fevere corredion 5 and that 
 from the very beginning. One corredion, 
 and that, perhaps, a light one, will deter a 
 child from doing an ill thing at firft ; but, if 
 you fuffer him to get a habit of doing it, 
 perhaps twenty corrections will not break 
 him of it : fo that children are to be early 
 corrected, out of pity and tendernefs. For 
 what parent, that loves his child, would not 
 rather corrcd him for a fault once, than let 
 him go on until he found, himfelf under a 
 necefTityofcorreding him fifty times for it,* 
 and perhaps to no purpofe ? And therefore 
 Solomon rightly oblervcs in the xiii. ch. of 
 his 'Proverbs, at the 24th yerfe, That he 
 that fpareth the rod hateth his fon, but he 
 that toveth him chafteneth him betimes, 
 From hence we learn, that parents fhould 
 corred their children early, even out of love 
 and pity to them. And the fame wife man 
 again advifeth, xix. 'Prov. ver. 18. Chaften 
 
 * Confucius the great Chine fe philofopher tells us/jhat 
 it is cruehy in parents, not to inltruft and punifh. 
 
 , : thy
 
 Sef . 7. to their Children, 
 thy fon while there is hope, and let not thy 
 foul j'pare for his crying. That is, chaften 
 him early, while there is hope of his refor- 
 mation ; for if you let him go on in vice, 
 your correction may come too late. Again 
 he tells us, xxix. <Prov. ver. i f. The rod and 
 reproof give wifdom-> but a child left to 
 himfelf, bringeth his mother to flame. The 
 mother is here particularly mentioned, be* 
 caufe children are moftly ruined, by the 
 falfe and ill- judged indulgence of the mo- 
 thers : nay, you ought to corred your chil- 
 dren early, as well for your own eafe, as for 
 their amendment : for befides the pleafure of 
 feeing your children grow up in goodnefs 
 and virtue 5 is it not a great happinefs to 
 yourfelves, to be faved the trouble, and vexa- 
 tion, and difquiet, of giving your children 
 frequent and repeated corrections, when they 
 are grown headftrong in vice ? And there- 
 fore Solomon again moft excellently advifeth 
 in ver. 1 7. of the fame chapter, Correft thy 
 fon, and he flail give thee reft : yea t he flail 
 give delight unto thy foul. 
 
 But, perhaps, the child is weak and fickly,' 
 
 and therefore muft not be corrected, for fear 
 
 of fpoiling his conftitution. This is the 
 
 K common.
 
 i jo Tie Duty of PARENTS Ser. 7. 
 common excufe for ruining all the children 
 In the world : and it is as fhameful and ill 
 grounded, as it is common : for the fure way 
 of deftroying the beft constitution under 
 heaven, is by leaving it at the mercy of 
 peevifh and ungovernable difpofitions, by 
 making it a prey to all the unruly pallions, 
 and humours, and appetites of a perverfe 
 mind; and therefore the only way to pre* 
 ferve a weak conftitution, is by fubduing 
 the froward unruly mind, that tears it to 
 pieces, to the difcipline of reafon and virtue. 
 Moreover, it fhould be confidered, that if 
 this be not feafonably and effectually done, 
 the difeafes and ailments of headftrong chil- 
 dren can neither have the aid of proper food 
 or proper phyfick to relieve them : and there- 
 fore all neceflary correction is to be early 
 applied, even for the intereft of their health 
 and quiet : although in truth, if correction 
 were dangerous to fuch a conftitution, it 
 were infinitely better, that a perverfe child 
 fhould actually die under it, than that he 
 fhould be fuffered to become a fon of per- 
 dition 5 to grow up into a monfter of vice 
 and iniquity, to plague his parents and the 
 world, and to gather to himfelf wrath 
 ? againft
 
 Ser. 7. to their Children. 
 againft the day of wrath, and the 
 tion of the righteous judgment of God. 
 
 The next duty that parents owe their chil- 
 dren, is to fet them good Example j of which 
 I (hall now fay no more than this, that your 
 children will always believe, that you think 
 that to be the beft which you pra&ife your- 
 felves ; becaufe you do it of choice : and if 
 you did not think it beft, why ftiould you do 
 it ? and therefore, as it will be cruel in you, 
 to corred them for thofe vices which you 
 yourfelves not only teach, but tempt them 
 to by your example ; fo it will be vain, and 
 impoffible for you to reform them by it. 
 For this rcafon, if you have any regard for 
 their well-being in this world, and their 
 falvation in the next, you will be infinitely 
 careful not to lead them in the paths of per- 
 dition, not to guide or go before them in 
 the ways of fin, which go down to the 
 chambers of death. 
 
 The next duty that parents owe their chil- 
 dren, is to make a proper Provifion for them, 
 as far as they are able : and the Apoftle tells 
 us, in the v. ch. i. Ep. to Tim. ver. 8. That 
 he is worfe than an infidel, that neglecleth 
 K 2 his
 
 132 'The Duty of PARENTS Ser. 7. 
 
 his duty. And the reafon of this declara- 
 tion is evident; this is a duty which even 
 the heathens thought themfelves obliged to 
 from the laws of nature : and therefore that 
 chriftian that negle&s it, is, in that refped, 
 worfe than a heathen. 
 
 Now by making prbvifion for your children, 
 muft be underflood fuch a provifion, as may 
 enable them, by the help of an honeft indu- 
 ftry, to become good and ufeful men in the 
 world : for what can be a more lamentable 
 conftderation to parents, than to reflect, that 
 by their idlenefs and extravagance, they have 
 expofed their helplefs iffue tomifery and con- 
 tempt, and to all the temptations of poverty 
 and want. But on the other hand, parents 
 are by no means obliged to provide end- 
 lefly for their children, as many of them do : 
 To heap up fo much wealth, as may make it 
 ncedlefs for their children, to be either vir- 
 tuous or induftrious, in order to get a com- 
 fortable livelihood, is furely a dangerous pro- 
 vifion, and fuch as never can be a duty. 
 And, certainly, much lefs are they obliged to 
 provide fuch fortunes for them, as may 
 tempt them to luxury and excels, to vanity 
 
 and
 
 Ser. 7. to their Children. j^S 
 and extravagance j becaufe that is providing, 
 not for their fupport, but for their ruin,, both 
 of body and foul.* 
 
 There is one thing I muft recommend to 
 parents, as a point of great importance, to 
 their own, as well as to their childrens hap- 
 pinefs , and that is, in regard to their fettling 
 them in the world, in marriage. Many un- 
 happy marriages are laid to the charge of 
 parents, and, I fear, with too much truth. 
 A difcrcet parent thinks himfelf obliged to 
 fettle his child advantageoufly : but that is 
 the point wherein they fo often fail : for, by 
 advantageoufly they generally underftand, 
 richly and honourably 5 whereas riches and 
 high rank eafdy may, and often do, bring 
 many miferics along with them. There ought 
 to be a {trift examination of the heart, on 
 fuch occafions, whether they can appeal to 
 the All- feeing eye, for the integrity of their 
 intentions -, and whether avarice or ambition 
 may not be more the motives of their con- 
 
 * It is better to have a fon taught ( fay the Chinefe 
 philofophers) than to leave him much gold. They add; 
 of all the pleasures of this life, the greateft is to read good 
 books : of all necefiary thinzs, the moft abfolutely fo, is 
 to inftruft children. See Navarett's account of China, 
 in Churchill's Colled, vol. i. p. 153. 
 
 K 3 dud,
 
 134 TfieDutyofPA&EKTs Ser. 7. 
 dud, than a realbnable profpeft of happinefs 
 to their iffue : for if any degree of thefe mix 
 with their intentions, it will taint them be- 
 fore GOD ; and naturally tends to the mutual 
 mifery, both of the parent and of the child. 
 
 Many things ought to be carefully confi- 
 dered, before fuch an union is complcated. 
 And as perfed obedience is required of the 
 children, parents fhould be very cautious in 
 their commands 5 and impofe nothing upon 
 them, (particularly in relation to marriage) 
 but with a proper regard to their true in- 
 tereft and happinefs: which is not poilible 
 to be attained in the conjugal ftate, without 
 true worth and virtue in the afibciate -, which 
 are not always the attendants of wealth and 
 honour. And even where thefe excellencies 
 are attended with thofe temporal advan- 
 tages, the parents choice is to be urged with 
 the utmoft tendernefs and indulgence; in- 
 afmuch as there may be latent, and well 
 grounded diflikes, which ( too often ) chil- 
 dren can neither conquer, nor explain. 
 
 When this is done, then, whatever may 
 happen from the parents mifapprehenfion 
 of things, they will have a clear confci- 
 
 cnce.,
 
 Scr. 7. to their Children. 135 
 
 ence, and no room to reproach themfelves : 
 nor can they juftly be reproached. 
 
 There are fome parents fuch tyrants, that 
 all the world muft condemn them. I don't 
 ipeak to them ; for I fear they are incorri- 
 gible, and I hope their number is fmall : but 
 I addrefs myfelf to thofe, who appear more 
 reasonable. But although they ad: with lefs 
 appearance of violence, may be as guilty j 
 and by infinuations and artful addrefs prevail 
 over fearful and modeft minds, and obtain 
 a confent, when they have not courage or 
 aflfurancc enough to refill or contend on fuch 
 an occaafion. This has been the unhappy 
 cafe of many a young woman ; and is, in 
 effeft, as cruel a cafe as can be well ima- 
 gined ; inafmuch as it frequently turns the 
 humble and dutiful difpofition of children 
 into their deftrudion. 
 
 The laft duty that parents owe their chil- 
 dren, is, To pray to GOD for them ; foraf- 
 muchas without the afliftance and protection 
 of the Divine Providence, all your endea. 
 vours for the well-being of your children, 
 will be ineffectual, and all your councils 
 vain. You may inculcate the beft precepts 
 with the utmoft care and diligence j but you 
 K 4 will.
 
 136 The Duty of PARENTS Ser. 7. 
 
 will never do it to effed, without the af- 
 fiftance of the Divine Grace : Taul may 
 plant., and Apollo s water $ but it is GO*!) 
 who gi-veth the increafe. You may take as 
 much pains as you will, to eftablilh your 
 family : but remember always, that except 
 the Lord buildeth the houfe, their labour 
 is in vain that build it. Therefore you 
 are to pray carncftly, humbly, and incef- 
 fantly to Almighty GOD; to that GOD who 
 gi'veth wifdom to the fimple, that he would 
 inform the underftandings, and direct the 
 hearts of your children in the ways of his 
 laws, and the works of his commandments: 
 that he would remove far from them vanity 
 and lies : that he would make them a clean 
 hearty and renew a right Spirit within 
 them: that he would infpire them with 
 charity and mercy, with truth and juftice, 
 with humility and meekncfs, with honefty, 
 induftry, and fincerity in all their dealings : 
 that your fons may grow up as the young 
 plants, ftrong and upright, and fitted for 
 the nobleft works of the Architect : and, 
 that your daughters may be as the polijbed 
 corners of the temple, at once both orna- 
 ments and fupports to the Church of GOD : 
 
 that
 
 Ser. 7. to their Children. 137 
 
 that your children may grow up good Chri- 
 ftians, good Wives, good Husbands, good 
 Parents, good Friends : that after the example 
 of their BlefTed Lord and Redeemer, they 
 may grow up in ivifdom, as in years, and 
 in favour ^ith God and man : that they 
 may go on from ftrength to ftrength, ufeful 
 citizens to their Country, fubjefts to their 
 Sovereign, and fervants to their GOD 5 guar- 
 dians of religion and virtue of every kind 
 to all around them 5 until they are gradually 
 fitted and finished into living temples of the 
 Holy Ghoft ; the prefent pillars and orna- 
 ments of the earth, and future inhabitants 
 of heaven. 
 
 Which G o D of his infinite mercy grant, 
 through the merits and mediation of 
 JESUS CHRIST.

 
 C 139 3 
 
 SERMON VIII. 
 
 E X O D. XX. 1 2. 
 
 Honour thy father and thy mother^ 
 that thy days may be long upon the 
 land which the Lord thy God giveth 
 thee. 
 
 ALL the precepts of religion refped 
 either our duty to GOD, to our Neigh- 
 bour, or to Ourfelves : that is, the duties we 
 owe to G o D, as creatures of his Goodncfs, 
 and dependants upon his Providence; the 
 duties we owe to Mankind in the feveral 
 relations of life 5 and the duties we owe to 
 Ourfelves, in order to make us anfwer the 
 ends of our being, and enable us to difcharge 
 the duties we owe to G o D and to one an- 
 other : confequently, the duties we owe to 
 ourfelves, are but fecondary and fubfervient 
 to thofe : and therefore our Blefled Saviour, 
 being asked by the learned Pharifee, which 
 was the great commandment in the law, he 
 
 anfwered,
 
 140 7%e Duty of CHILDREN Ser. 8, 
 
 anfwered, Thouftalt love the Lord thy God 
 with all thy heart , and with all thy foul > 
 
 and with all thy mind. This is thefirfl 
 
 and great commandment : and the fecond 
 is like unto it, Thouflalt love thy neighbour 
 as thy felf. Now the law of GOD confi- 
 ders mankind as members of one great com- 
 munity ; and therefore every member of this 
 community is our Neighbour, that is, one to 
 whom we owe all the duties of a focial crea- 
 ture, all the offices of humanity. But, for- 
 afmuch as the duties of this general tye were 
 not fufficient to anfwer all the engagements 
 and ends of life 5 therefore it hath pleafed 
 GOD, to fuperadd to thefe, particular engage- 
 ments and obligations, abfolutely neceflary 
 to the order and well-being of fociety : And 
 of thefe, the Duty of Children to Parents, 
 hath juftly obtained the firft place : becaufe 
 all our other duties to mankind begin and 
 are founded here. It is from a right defe- 
 rence to the authority and inftitutions of 
 parents, that we learn to become good men, 
 good neighbours, good friends, and good 
 fubjc&s, as well as good fons. In one word, 
 it is here we ordinarily learn all the offices of 
 a focial and rational creature, in our whole 
 
 commerce
 
 Ser. 8. to their ^Parents. 141 
 commerce with mankind: and therefore it 
 is, that GOD in his great wifdom, when he 
 had prefcribed the duties relating to himfelf, 
 in the decalogue, immediately fubjoins that 
 which refpeds our parents, Honour thy fa- 
 ther and mother, &c. 
 
 And this is agreeable to the very order of 
 nature ; forafmuch as parents are, next to 
 GOD, the authors of our being. GOD indeed 
 is properly our father, and earthly parents do 
 but convey to us that being which GOD pro- 
 duces: but the confequence from this is, 
 that although we owe more abfolute and 
 unlimited obedience to G o D, the Fountain 
 of our exiftence; yet we are to honour our 
 parents, as his fubftitutcs upon earth. 
 
 But forafmuch as this duty is not founded 
 barely upon our exiftence, but is deduced 
 with more force and greater evidence, from 
 the advantages of early fupport, and early 
 inftitution, derived to us by the care and 
 affe&ion of our parents ; therefore all thofe 
 that are to us in the place of parents, and in 
 that relation eminently contribute to our 
 well-being, have the fulleft and cleareft claim 
 to paternal honour. And fuch are, among 
 others, our teachers and Jpiritual paftors : 
 
 from
 
 142 The Duty of CHILDREN Ser. 8. 
 from your parents you derive your beings 
 from thefe, your well-being. From GOD you 
 derive your immortal foul, with all its excel- 
 lent faculties -, from thefe you derive, under 
 GOD, all that cultivation and improvement 
 in virtue and knowlege ; which are the glory 
 even of immortal fpirits. 
 
 In the next place, your governors are to 
 you in the place of parents, becaufe they are 
 the fathers of their country , and the well- 
 being of the community hath the fame de- 
 pendance, upon their paternal care and vigi- 
 lance, that particular houfes have upon the 
 prudence and affe&ion of the mafters of 
 families. And indeed all government, as it 
 is originally derived from paternal authority, 
 is in truth no otherwife to be confidered, 
 than as an enlargement of that authority : 
 fo that magiftrates fucceeding into the place 
 and office of parents, are to be regarded as 
 publick fathers, on whom the power of life 
 and death, originally vefted in parents, is 
 now devolved. And as this is agreeable to 
 the Scripture account of the origin of na- 
 tions in general, Divines have obferved, that 
 it feems to be more particularly evidenced 
 in the common and fucceffive name of the 
 
 kings
 
 Ser. 8. fc their Parents. 143 
 
 kings of the Philiftrnes, Abimelech, . 
 which is a compound of two Hebrew words, 
 Abi-Melech, my father the kingj plainly 
 ftiewing, that the title of King wasonjy an 
 appellation of honour, originally given to 
 the father of the family. 
 
 Having thus {hewn who they are to whom 
 we are to pay honour and obedience, from 
 the obligation of this precept, I proceed, in 
 the next place, to explain the firft branch of 
 this duty enjoined in my texts namely, the 
 Duty of Children to their Parents. 
 
 Firft then, we are to honour our natural 
 parents, or thofe whom the providence of 
 GOD, or the conftitution of our country, 
 have fubftituted into their place. And this 
 we are to do in the following inftances : 
 Firft, In Reverence: Secondly, In Obedi- 
 ence 5 and, Thirdly, In a grateful Retribu- 
 tion of all the Benefits we have received from 
 them. 
 
 Firft, I fay, we are to honour our parents 
 by reverencing them. Now, Reverence is 
 an awful love, mix'd with a fear of offend- 
 ing, which arifes from refped and duty ; 
 not fuch a flavifli dread as drives from the 
 prefence of thofe in authority over us, but
 
 144 2fo Duty ^CHILDREN Ser, 6. 
 fuch a filial and affectionate awe, as fills us 
 with veneration and efteem, and will engage 
 us to attend to the monitions : and conform 
 to the condud of our parents, and, at the 
 time, to abftain religioufly from every thing 
 that might give them the leaft trouble or 
 difquiet. And this inward veneration is wont 
 to fhew itfelf both in our words and whole 
 
 demeanor. Firft, in our Words For 
 
 thefe, as they flow from a mind tenderly and 
 dutifully affeded, will naturally carry with 
 them all the indications of veneration and 
 
 affedion that founds can exprefs and 
 
 will, at the fame time, be fubmiflive, and 
 few. Refped is a natural reftraint upon us, 
 which, from fear of giving offence, ties up 
 the tongue from uttering any impropriety or 
 indecency to our parents, even when we are 
 obliged to reafon and remonftrate againft their 
 condud. Such is that earneit interccfllon 
 of Jonathan to his father Saul, for the life 
 
 Q^David his friend his friend that was 
 
 as his own foul, i Sam. ch. xix. Let not 
 the king Jin againft his J ervant ; againft 'Da- 
 vid ; becaufe he hath not Jinned againft 
 thee, and becaufe his works to thee-iuard 
 have been very good. Nay, we have an in- 
 
 ftance 
 4
 
 Sen 8. to their ^Parents. 
 
 ftance of an undutiful fon in the Gofpcl, who, 
 although he did not obey the authority of 
 his father, did not, however, dare to pro- 
 fefs his difobedience, but, on the contrary, 
 gave him good words, and a dutiful appel- 
 lation, faying, I go, Sir, altho' he went not. 
 And, certainly, the tribute of refpeftful 
 language is the leaft that can be paid to thofe 
 who have taught us to fpeak : and therefore 
 the rude returns of wicked children to their 
 parents is fo deteftable in the fight of GOD, 
 that he hath in his law denounced a pu- 
 nifliment againft this crime, equal to that of 
 blafphemy againft himfelf. He that cur feth 
 his father or his mother, flail fur ely be put 
 to death, Exod. xxi. 17. And Prov, xx. 20. 
 He that curfeth his father or mother, his 
 lamp flail be put out in obfcure darknefs. 
 
 Again, the inward veneration due to pa- 
 rents is wont to (hew itfelf in our whole 
 
 demeanour. The humility of the mind 
 
 naturally exprefies itfelf, as in modefty of 
 fpeech, fo likewife in lowlinefs and fubmif- 
 fion of gefture, bowing the head, and bend- 
 ing the knee, upon every proper occafion. 
 
 An extraordinary inftance of this, is to be 
 
 found in the demeanour of Jofeph to his 
 
 L father.
 
 146 7& Duty of CHILDREN Scr. 8. 
 father, Gen. xlviii. 12. High exalted as he 
 was in tke court of the greateft monarch 
 upon earth, he thought it no kffcning to 
 bend before his aged father, and pay him 
 
 all the marks of fubmiflion and duty 
 
 nay, and he did this, at a time, when the 
 text allures us, Jacob's eyes were dtm, and 
 could hot fee ; and confequently, when he 
 could not be upbraided by his father for want 
 of due refped, and probably would not have 
 been blamed by any other mortal : for who 
 would have been fo vain as to cenfure the 
 condud of one who was at that moment in 
 the higheft reputation for wifdom and pru- 
 dence of all mortals then alive? Or, if their 
 vanity could have carried them to cenfure 
 his conduft, their fear of ^Pharaoh's firft mi- 
 nifter would certainly have obliged them 
 to keep their thoughts to themfclvcs. Yet, 
 under all thefe circumftances of his father's 
 blindnefs, his own exalted ftation, unrivaled 
 wifdom, and uncontrouled power, Jofeph's 
 affedionate and dutiful heart would not 
 fuffer him to difpenfe with the leaft form of 
 refped and veneration to his aged parent : 
 for we read, that when he brought his fons 
 from between his knees, to prcfent them to 
 
 his
 
 Ser. 8. to their Parents. 147 
 
 his father, he bowed hfrnfelfiuith his face 
 
 to the earth. And furely there is not any 
 
 one circumftance of his grandeur, that reflects 
 half fo much luftre upon his chara&er, as 
 
 this fingle inftance of filial humiliation. 
 
 When I confider him upon his knees to GOD, 
 I regard him as a poor mortal, in the dif- 
 charge of duty to his Creator, of adorable 
 
 majefty and infinite height above him. 
 
 When I behold him bowing down to Tha- 
 raoh, I confider him in the dutiful pofture of 
 a fubjeft to his Prince, to whom he was in- 
 debted for the highcft exaltation and honour. 
 But when I fee him bending to the earth, 
 before a poor, old, blind, decrepit father, I 
 behold him with admiration and delight: 
 How doth that humiliation exalt him! A 
 father, to whom he was fb far from being 
 indebted for a great fortune, or an honour- 
 able fupport, that, on the contrary, his father 
 was obliged to him, as far as a father could be, 
 upon both thefe accounts. He had no effete 
 to fettle, at leaft none worth Jofeph's regard : 
 nor had his fon any inheritance to hope for 
 from him, but his bleffing; and that he 
 thought he ought not to receive but in the 
 Joweft pofture of humiliation and reverence. 
 L ^ A
 
 148 7%e Duty ^CHILDREN Ser. 8. 
 - A demeanour, GOD knows, very diftant 
 from the principles and pradice of the pre- 
 fent age, who have no notion that any thing 
 can be meant by a parent's bleffing, but fomc 
 mark of their bounty, or fettlement of their 
 fortune : and for this reafon the beft of pa- 
 rents are regarded as little better than an 
 incumbrance upon the fon's eftate, and a bar 
 to his happinefs. And therefore it is no won- 
 der, if they are treated with no more refped 
 than is abfolutely neceflary to fecure the in- 
 heritance; I mean, fo much of it, as the 
 wifdom of their anceftors hath left un- 
 fettled : otherwife it is much to be feared, 
 that rudenefs and negled would ( and in fad 
 they do ) for the moft part fill up the place 
 of reverence. 
 
 And this want of duty to parents is the 
 efFed of another and much greater want, the 
 want of good principles, the want of a right 
 fenfe of religion, and knowlege of the 
 Scriptures: for.furely, if men were acquainted 
 with the terrors of the Lord denounced 
 againft undutiful children, they could never 
 allow themfelves in the leaft inftance of 
 difobedience or difrefped to their parents. 
 The eye that moc keth at his father, faith 
 
 Sol*
 
 Ser. 8. to their Parents. 149 
 
 Solomon, and defpjfith to obey his mother y 
 the ravens of the valley flail pick it out, 
 and the young eagles flail eat it. And as 
 this is often literally true in the calamitous 
 end of abandoned children, whofe carcafes 
 are, in the field of battle, whither their dif- 
 obedience carried them, expofed to ravens, 
 and vulture, and other birds of prey 5 or clfe 
 upon gallows and gibbets, to which their 
 villanies have brought them 5 villainies com- 
 mitted in contempt of the monitions and 
 exhortations of thek parents 5 the fame fad 
 fate is alfo frequently fulfilled upon unduti- 
 ful children, in a metaphorical fenfe, in the 
 deplorable ruin, and actual lofs of eyes, 
 brought upon fuch wretches by other rooks 
 and vermin ; by creatures of much greater 
 prey and furer destruction than the ravens of 
 the valley and the young eagles put together. 
 I have often admired it, as a glorious in- 
 ftance of difcipline in the Jewijb common- 
 wealth, that an undutiful child was to be 
 ' 
 
 ftoned to death by the people ; that fo every 
 one fhould be obliged to punifh a crime 
 which every one was obliged to abhor. But 
 then it muft be obierved, that the parents 
 had no right to bring the child before the 
 L 3 magi-
 
 150 t fhe Duty of CHILDREN Ser. 8. 
 magiftratc, in order to this public condem- 
 nation, before they had firft privately ctia- 
 ftifed him: for that was the letter of the 
 law, *Deut. xxi. 18. If a man have a ftub- 
 born and rebellious fon, which will not obey 
 the voice of his father, or the voice of his 
 mother 5 and when they have chaflened 
 him, will not hearken unto them > then it 
 was that he was to be brought before the 
 magiftrate, accufed, condemned, and ftoned 
 to death : fo that private chaftifement was 
 always to go before that public, that infa- 
 mous, that dreadful execution. 
 
 This, my brethren, was the appointment 
 and law of GOD, to his own people the Jews 5 
 and was, without queflion, the wifeft infti- 
 tution that ever obtained in any nation : as 
 it is the nobleft monument of that wifdom, 
 and virtue, by which the Chinefe think them- 
 felves diftinguiftied above the reft of the 
 world, at this day 5 the mighty veneration 
 to parents injoined by their laws, and the 
 fevere and exemplary punHhment of unduti- 
 fulnefs and difobedience. In China, if a 
 father charges his fon with any crime before 
 a magiftrate, there needs no other proof: he is 
 immediately condemned. If a fon fhou!4
 
 Scr. 8. to their Parents. 151 
 
 prefumc to mock a parent, or lay violent 
 hands upon him, the whole country is 
 alarmed, and the judgment refcrved for the 
 Emperor himfelf : the magiftrates of the 
 place are turned out? and all the neighbour- 
 hood threatened, as having given counte- 
 nance to fo infernal a temper j which muft be 
 fuppofcd to have difcovered itfelf upon other 
 occafions : it is impoillble, they think, it 
 (rtould have arrived to fuch a degree of vil- 
 lainy at once. The criminal, in thefe cafes, 
 is fenteiiced to be cut into ten thoufand 
 pieces, and afterwards burnt; hishoufesand 
 lands deuroyed,. and even the houfes that 
 (food near him j to remain as monuments 
 of fo dctefted a crime : or rather, that all 
 remembrance of fo abominable a villainy 
 
 fhould be effaced from the earth. Nor arc 
 
 even their Emperors, in all their height of 
 power, exempted from the ftrideft difchargc 
 of duty and piety to their parents. 
 
 But, further As we muft honour our 
 
 parents with all the marks of outward reve- 
 rence ; fo likewife with all the real effcds of 
 fmcere obedience Children, faith the Apo- 
 ftle, Coloff. iii. 20. obey your parents in all 
 things j for this is well fleafing unto the 
 L 4 Lord.
 
 152 7%e Duty ^-CHILDREN Ser. 8. 
 
 Lord. And as this is founded in the law 
 of GOD, it is alfo enjoined by the didates of 
 reafon 5 forafmuch as parents are our natural 
 fuperiors ; and becaufe they are better 
 judges and diredors of your conduct, from 
 the advantage of more years and experience, 
 than you can poflibly be for yourfelves. And 
 although you fhould in time, from the benefit 
 of a happier genius, or a better education, 
 arrive to greater clearnefs of judgment and 
 ftrength of reafon than your parents j yet ftill, 
 as long as you continue- a part of their fa- 
 mily, you are to pay them that, obedience 
 that is due to them as mafters of their own 
 houfholcU and therefore are never to fwcnre 
 from their commands, unlefs they fhould in- 
 join fomething contrary to the commands 
 of GOD r in that cafe (and in that alone) your 
 difobedlence muft be excufed from the prior 
 obligation you owe to your Creator, whofe 
 commands no mortal can controul or dif- 
 penfe with : and even in this cafe, after you 
 have made all the modeft and dutiful remon- 
 ft ranees in your power, you are to obey 
 pafllvely 5 that is, you are patiently to fub- 
 mit to fuch chaftifement as they fhall think 
 fit to infUft for your difobedience. For altho' 
 
 they
 
 Sen 8. to their Parents. 153 
 theyj&ould chaften you after their own plea- 
 fure, as the Apoftle intimates in the xiith ch. 
 to the Hebr. yet are you to give them reve- 
 rence. And, furely you ought, in common 
 gratitude as well as juftice, to bear with their 
 infirmities, who have fo often and fo long 
 fcorne with yours. 
 
 But there is one inftance, wherein obe- 
 dience to parents is of more importance to 
 children, than any other in life j and yet 
 where they too often fail to pay it 5 and that 
 is in the article of Marriage : for, as long as 
 children continue a part of their parents fa- 
 mily, (which muft be till they think fit to 
 difpofe otherwife of them) they are abfb- 
 lutely in their parents power, and have no 
 more right to difpofe of themfelves, than 
 they have to difpofe of the parents fortune, 
 or inheritance, or any of their goods ; and 
 therefore we find the parental authority of fo 
 great extent in the law of Mofes> that the 
 daughter who made a vow unknown to her 
 father, was not allowed to ratify it with- 
 out his confent; as you may read, Nunk 
 xxx. 
 
 But, the inftitutions of the antient Ro- 
 mans carried this point a great deal higher, 
 
 and
 
 154 72* Duty f CHILDREN Ser. 8. 
 and made children dependent upon*- the 
 parental authority during their whole lives : 
 nor could the higheft honours or authority 
 in the commonwealth exempt them from 
 it. A father, in Rome, could call down his 
 fon from the Roftrum y in the midft of his 
 harangue to the people, to punifh him for 
 any mifdemeanour : he could command him 
 in the fame manner from the Senate, or 
 from the head of his Legions. Nor did the 
 People, the Fathers, or the Army dare to 
 interpofe in his defence : they confidered the 
 duty to parents as a prior obligation, which 
 nothing fubfequent could cancel. And 
 doubtlefs this was one reafon why the Ro- 
 wan marriages continued fo long facred and 
 undifturbcd 5 becaufe they were never made, 
 but with advice and deliberation of their 
 parents. And indeed, the contrary condud 
 is an inftance of difobedience, that com- 
 monly carries its own punifhment with it : 
 and it is to be hoped, there are few children 
 to whofe final account this fin will be placed, 
 becaufe I am perfuaded there arc few that 
 have been guilty of it, who have not had 
 reafon to repent very fincerely of it, to the 
 laft day of their lives. And the reafon of 
 
 this
 
 Ser . 8 . to their Barents. 155 
 
 this is evident : The perfons that take the 
 eyes of young people moft, are fuch as are 
 skilled in the courtly forms and fafhions of 
 the world; fuch as have laid themfelves 
 out to drefs -and dance, and acquire fuch 
 fuperficial and fhewy accomplilhments, as 
 are too often at the greateft diftance in the 
 world from modefty, and good-nature, and 
 good fenfe ; and above all, from folid prin- 
 ciples of true Religion and Virtue, whicli 
 are the true conjugal accomplifhments. 
 
 Prudent parents well know, that the true 
 conjugal attraftions arife, not from outward 
 ornament, but inward excellence. This is 
 a law eftablifhed in morality, and is in exa& 
 analogy to that great law eftablifhed in na- 
 ture, which teaches us, that the attractions 
 of bodies are not in proportion to their 
 furface, but their folid contents. Prudent 
 parents well know, that fuch accomplim- 
 ments as either arife from, or tend to eftab- 
 lifti worth, can alone render any pair happy 
 in an union that muft laft for life. This, I 
 fay, all prudent parents very well know ; 
 and therefore are beft fitted to make a right 
 choice for their children 5 but (till with this 
 caution, that they 40 not offer violence to 
 
 their
 
 156 7&Z)## ^CHILDREN, SPc. Ser.8, 
 
 their inclinations, by forcing them to marry 
 againft their will. For the reft, it were in- 
 finitdy better, that perverfe children fhould 
 actually die in the difappointment of their 
 inclinations, than that they fhould make 
 both themfelves, and their parents, for ever 
 miferable, by an unfortunate and undutiful 
 marriage. ^ , ; 
 
 0<2 
 
 ..140 
 
 31C 
 
 . .7 
 
 :S jr/3fci 
 
 -.yv/tlfi 
 
 ..: . ?3fJ1. <:: m 
 
 anoi - ibi:lw ^IDI 
 
 ./iq i -ron oia a^Lod lo 
 
 r %7 
 
 ,moTi 
 
 ..asi anoU (223 ,rinow rf)il 
 
 . fki ilwrn i^rii iioir:;: rus ni 
 
 jv/o; x wv ^n^isq 
 
 oJ biJ2h fbd 
 
 aim :ijd jn^biirb 
 
 01 Wfl^Ioi? i^Q 30is ''-4* x
 
 
 
 S E R M O N IX. 
 
 I f/fic i 
 
 EXOD. xx. 1 2. 
 
 Honour thy father ', tfW /^ mother ; 
 A&dtf /^ fliijyj #z^ be long upon the 
 land which the Lord thy God giveth 
 thee. 
 
 IN a former difcourfe upon thefe words, I 
 fhewed you, that this duty of honouring 
 our parents, was of great extent: That it 
 comprehended, firft, The duty we owe to our 
 kings and governors, who are the common 
 fathers of their country. Secondly, The 
 duty we owe to our fpiritual paftors and 
 teachers, who have difcharged the beft offices 
 of parents towards us, in teaching us true 
 principles of religion and virtue : and, thirdly, 
 The duty you owe to your natural parents, and 
 all thofe whom the Providence of G o D hath 
 placed in their ftead, which confifts of three 
 parts. 
 
 Firft,
 
 i$$ 77oe Duty <?/* CHILDREN Ser. 9. 
 
 Firft, Reverence ; fecondly, Obedience 5 
 and, thirdly, A grateful Retribution of the 
 Benefits that we have received from them. 
 
 Under the firft head, I (hewed you, that 
 the duty of Reverence to your Parents dif- 
 covered itfelf both in words and aftions j in 
 modeft and refpeclful language to your pa- 
 rents, and a dutiful fubmiflivc demeanour to- 
 wards them. A remarkable inftance of 
 which I {hewed you, in the behaviour of 
 Jofeph^ to a poor, old, blind, decrepit fa- 
 ther, when he himfelf was in the higheft 
 point of glory and wiidom, Gen. xlviii. 
 
 Under the fecond head, of Obedience due 
 to Parents, I fhewed you the great ftrcfs that 
 GOD Almighty hath laid upon this duty^ 
 how ftriftly it was in joined in the Holy 
 Scriptures, the bleflmgs promifed to it, and 
 the curfes and fignal judgments of GOD de- 
 nounced againft the tranfgreflion of it in 
 the. law of Mofes, which placed the crime of 
 difobcdience to parents upon the fame foot 
 with that of blafphemy againft GOD 5 that 
 the ftubborn and undutiful child was to be 
 (toned to death, like the blafphemer. 
 
 I fhewed you alfo, that this duty to parents 
 
 was in the higheft veneration among the 
 
 I wifer
 
 Ser. 9. to their Parents. 159 
 
 wifer heat hens; the antient Romans, in their 
 days of virtue ; and the prefent Chinefe, with 
 whom undutifulnefs to parents undergoes, 
 at this day, the mod dreadful punilhments 
 than can be imagined. 
 
 I come now to the third thing propofed ; 
 which was to fhew you, That you muft ho- 
 nour your parents, as by reverence and obe- 
 dience, fo likewife by a thankful and grate- 
 ful return, of all the bleflings and benefits 
 conferred upon you by them, as far as you 
 
 are able, and they are in need And this 
 
 the Apoftle exprefly injoins in the vth ch. 
 I ft ep. to Tim. 4 ver. If any widows haw 
 children or nephews, let them learn frft to 
 /hew piety at home, and to requite their pa- 
 rents The Apoftle mentions the children 
 
 of widows in particular; becaufe widowhood 
 is the condition in life moft fubjeft to want 
 anddiftrefs; and where. children, takingthe 
 advantage of the weaknefs of a helplefs mo- 
 ther, are moft apt to be rebellious and undu- 
 tiful 5 the purpoie of the Apoftle, in this pre- 
 cept, being to imply, from this particular 
 inftance, the duty of obedience, and fupport, 
 and retribution, due from children to parents, 
 whenever the ill ftate of their affairs requires.
 
 1 60 *fhe Duty of CHILDREN Ser. 9. 
 
 it ; and even when they are leaft in a con- 
 dition to exaft their gratitude, or punifti their 
 
 difobedience A remarkable inftance of 
 
 this piety and reverence due to parents is in 
 the behaviour of Solomon to his mother Bath- 
 fheba, i Kings ii. 15). when fhe came to 
 folicit him in favour of Adonijah ; for the 
 text tells us, that the King rofe up to meet 
 her, and bowed himfelf unto her, and fat 
 down on the throne, andcaufed a feat to be 
 fet for the Kings Mother > and fhe fat on his 
 right-hand. This he did to a widow mo- 
 ther, himfelf a King, the wifeft of all man- 
 kind, and then the mighti^ft Monarch of 
 the whole world. He knew the duties of 
 life rofe with its grandeur, and gave new 
 luftre to it ; his inlarged and generous foul 
 could not bear to have his piety lefs exalted 
 
 than his power And, it is well known, 
 
 that there are, at this day, Princes in the 
 world, whofe veneration for their parents 
 will not fuffer them fo much as to fit down 
 in their prefence *. And, GOD knows, 
 the pious returns due from children to pa- 
 rents are at once the ftron^eft diftates of 
 
 ^aonud] 
 
 * See Ambafiadors Travels, p. 13$: "' 
 
 gratitude
 
 Scr. 9. to their Parents. 161 
 
 gratitude and juftice, and are but a poor re- : 
 tribution for all the care and expence of edu- 
 cation, for all the anxious hours, and fleep- 
 lefs nights, that have been patted in folicittide 
 for our welfare, and in diftrefs for our ill 
 health, and ill condud. And will you requite 
 all this affection with ingratitude and neg^ 
 led: ? Will you let them fuffer under any ne- 
 ceflity which you can relieve, who fupported 
 you for fo many years of helplefs want ? Will 
 you defpife their perfons, of whom yourfelves 
 are a part ? Surely, if the ingenuity of na- 
 ture, and the principles of reafon and virtue, 
 are not quite extinguifhed in you, the Jove 
 and folicitude your parents have long felt for 
 you, will exad ample returns from you 5 if not 
 in equal mcafure, (which perhaps is not pof- 
 fible) yet in the fulleft,the ampleft, the mod 
 acceptable, that it is in your power to 
 make. 
 
 The courfe and compafs of GOD'S Provi- 
 dence, and his methods of eftablifhuig and 
 evidencing the meafures of reciprocal duty, 
 is no where more remarkable than in the mu- 
 tual obligations between parents and their 
 children (I fay, the courfe of GOD'S Provi- 
 dence is no- where more remarkable, than 
 M in
 
 1 62 The Duty of CHILDREN Ser. 9. 
 
 in the mcafurcs of duty and obligation efta- 
 blifhed between parents and their children) : 
 the child comes into the world naked and 
 helplefs, and, from himfelf, more deftitute 
 of the natural means of fecurity and fupport, 
 than almoft any of the inferior creatures. 
 In this exigency, the parental care and ten- 
 dernefs fteps in to his relief, fupplies all his 
 neceflities, and relieves all his wants ; bears 
 with all his untowardly difpofitions, at an 
 age when he is neither capable of being cor- 
 rected or convinced ; and not only provides 
 the propereft food for him, when he is in- 
 capable of providing any for himfelf, but 
 likewife adminifters it, when he is incapable 
 of feeding himfelf 5 bears with all degrees of 
 his folly and impertinence 5 liftens to all his 
 trifling and idle inquiries, not only with 
 patience, but with pleafure, till they gradu- 
 ally conduct him to health, and ftrength, and 
 knowlege : But the child is not long arrived at 
 this perfection of his nature, before his parents 
 begin to fall gradually into the fame infir- 
 mities, thro' which they but lately conducted 
 and fupported their children, and to need 
 the fame affiftance which they lately lent. 
 And, firft, they begin to grow fickly j and 
 
 then
 
 Ser. 9. to their Parents. 163 
 
 then they call for the aid of that health which 
 they cultivated and took care of in their 
 children. The lofs of chearf ulnefs and good 
 humour commonly fucceeds the lofs of 
 health ; the old parents are uneafy, and fret 
 at all about them ; And now is the time for 
 children to return all that tenderncfs and pa- 
 tience to their parents peevifhnefs, without 
 fournefs or reproof, which their parents had 
 long lent them in all their childifh pcrverfe- 
 nefs, at an age when they were not capable 
 of being correded. In the next place, the 
 old parents grow troublefomely talkative and 
 (as youth is too apt to think) impertinent ; 
 and dwell eternally upon the obfervations and 
 adventures of their times, and earlier years. 
 Remember, you alfo had your time of being 
 talkative and impertinent, and your parents 
 bore with you 5 but, with this difference ; 
 you asked them filly and trifling queftions, 
 and they now tell you wife and ufcful ob- 
 fervations. But they are troublefome, be* 
 
 caufe they tell them too often The an- 
 
 fwer to this is very obvious : If your parents 
 bore with your folly, you may well bear 
 their wifdom 3 and although, perhaps, they 
 talk more than is neceflfary to inform you of 
 M 2 prefent
 
 164 *fhe Duty of CHILDREN Ser, g. 
 prefent things, yet their converfation turns 
 moftly upon things paft, perhaps paft many 
 years before you came into the world, and, 
 confequently, fuch as they muft know a 
 thoufand times better than you 5 or, though 
 they fhould talk more than is neceflary to 
 inform you, they do not talk more than is 
 neceflary to inform your fervants, or your 
 children, who are now come to an age of 
 asking many queftions ; and, therefore, Provi- 
 dence hath well appointed, that their grand- 
 father or grandmother are now in an humour 
 to anfwer them all, and to fupply them with 
 a (tore of ufeful obfervations, which they 
 want ; nay, which they want to hear over 
 and over again ; which they want to have in- 
 culcated a thoufand times 5 and which, with- 
 out this affiftance, would require a courfe of 
 
 years to acquire for thcmfelves So that 
 
 this humour of talkativenefs, which is com- 
 monly thought fo troublefome in old people, 
 hath its ufe, and is moft excellently appointed 
 by Almighty GOD. But, fay it were not, 
 the children, in bearing with it, do but 
 barely return their parents what they long 
 iince owed them.
 
 Ser.g. to their Parents. 165 
 
 In the next place, the ftrength of the old 
 parents fails them, and they cannot walk 
 without a fupport 5 but, fure, you will not 
 let them want one ! How many years did 
 they bear you in their arms ! How many 
 more did they lead you where you would be, 
 and faved you from falling, and from danger! 
 And will you now fuffer thofe old limbs to 
 totter and fall to the earth, which fo often 
 fupported and faved yours, when they were 
 weak and tender, and unable to fupport and 
 fave themfelves ? Certainly you will not$ 
 you cannot at once be guilty of fo much 
 
 cruelty and ingratitude. In the laft place, 
 
 the understandings of the old parents begin 
 to fail, and the ftrength of their minds doth 
 not long outlive the ftrength of their bodies, 
 but decays gradually, till they become again 
 children ; their teeth fall, and their tongues 
 fail, and they are once more infants ; and are 
 now confined to their beds, as they were at 
 
 firft to their cradles. This is the laft ftage 
 
 of life, and here they demand all that care, 
 and compailion, and tendernefs, at your 
 hands, when they are juft going out of the 
 world, which you called for at theirs, when 
 you firft came into it. 
 
 M 3 Thus.
 
 1 66 *fbe Duty of CHILDREN Ser. 9. 
 
 Thus is the courfe of nature fulfilled, and 
 the circle of GOD'S Providence completed. 
 And what child, that had the leaft remains 
 of gratitude or goodnefs, would not be de- 
 lighted to pay off the great debt of nature, 
 and to purfue this round of filial duty, in a 
 confcientious difcharge of all the good 
 offices they owe their aged parents ? Nay, 
 what child, that had any goodnefs, would 
 not regard this retribution as his greateft ho- 
 nour and happinefs? What child, that had 
 any goodnefs, would wifh to live longer in 
 this world, than whilft GOD inclined his 
 heart to this delightful and glorious branch 
 of his duty ? For, furely, it is in this relped, 
 more than in any other whatfoever, that So- 
 lomons obfervation is verified, when he tells 
 us, \k& fathers are the glory of their chil- 
 dren. 
 
 And here we fee, in part, the reafon of the 
 reward of long life promifed in the text to 
 dutiful children ; for, as nothing fo naturally 
 Shortens the lives of parents, as the mifery and 
 diftrefs brought upon them by the difobe- 
 dience and impiety of their children ; and, 
 on the other hand, nothing fo greatly con- 
 tributes to the peace and happinels of parents, 
 
 and,
 
 Ser. g. to their Parents. 167 
 and, of confequence, to their health and 
 life, as the obedience and piety of their iflue j 
 nothing can be a more fuitable reward of 
 that piety, than length of life: and furely 
 the bleffing of long life, annexed to the 
 duty of honouring the father and the mother, 
 is no-where fo complete, is no-where fo 
 perfed a bleffing, as when the child hath the 
 happinefs to pay off the great debt of grati- 
 tude to his aged parents, to return fome part 
 of what he owes to them, for fupport and 
 corre&ion, for affe&ion and tend ernefs, for 
 example and inftru&ion ; and, in one word, 
 for all the blelfings of a religious and vir- 
 tuous education j a debt for ever to be paid, 
 and never to be difcharged : and, therefore, 
 Homer, in his ufualftrcngth of juft and fine 
 thinking, mentions it as a calamitous cir- 
 cumftance in the death of a young hero, 
 that he was cut off in his bloom, before he 
 had made any retribution to his parents for 
 his education and fupport - M T 
 
 Nay, although a parent were faulty, and 
 
 failed in any or all thefe inftances, yet ftill 
 
 humanity calls upon us to compaffionatc 
 
 their infirmities ; and generofity (hould 
 
 M 4 prompt
 
 1 6 8 The Duty of CHILDREN Ser. g. 
 prompt us to upbraid them with our good- 
 nefs, and to pay where we did not owe. 
 There is aninftance of heathen piety in this 
 point, that chriftians fhould blufti at - 
 T. Manlzus was ill treated, and turned out of 
 doors, by a fevere father, who was ibon 
 after called to an account by the Tribune for 
 this, and fome other part of his conduft j a 
 day was appointed for his trial, and every 
 one concluded his life was loft. The fon 
 heard of his danger, and, without faying a 
 word to any mortal, went fecretly to the 
 Tribune, and inquired about it. The Tri- 
 bune anfwered, That what he had heard was 
 truth} and that a principal part of the accu- 
 fation againft him, was the cruel treatment 
 
 he, his fon, had received from him. Upon 
 
 this, Manlius puts a dagger to the Tribune's 
 breaft, and vowed immediate death to him f 
 if he did not that moment drop the profe- 
 
 cution. The Tribune^ in terror of his 
 
 life, folemnly fwore he would, and did 
 accordingly ; and the next day reported the 
 whole truth to the aflembly, and the father 
 was acquired for the generofity of the fon. 
 How few fons are there now in the world, 
 who would make as generous a return to the 
 
 tender-
 
 Ser.9- 'to their Parents. 169 
 
 tendernefs and fondnefs of their fathers, as 
 thisfon did to the cruelty of his! 
 
 There is alfo a remarkable inftance of filial 
 piety in the hiftory of China. In the reign, 
 of the Emperor Vuen 7/, a Mandarin was 
 condemned to death 5 and was guilty enough 
 to deferve it. He had the good fortune to 
 have a daughter affe&ionate and dutiful to 
 him, beyond the ordinary meafures of filial 
 piety 5 who addrefied the Emperor in his 
 behalf, prefenting a memorial to him, where- 
 in (he offered herfelf a flave for life, to fave 
 the life of her father. The Emperor, (truck 
 with fo extraordinary an inftance of piety^ 
 pardoned the father, and left his daughter in 
 her freedom (Churchill's colleft. vot.i.f. 
 164.). And this was the more remarkable, 
 inafmuch as daughters arc little regarded by 
 the Chinefe, and often expofed. 
 
 There is one inftance of filial obedience 
 in the Scriptures, arid of the great regard 
 which GOD hath to it, both of a very extra- 
 ordinary nature. Jonadab^ the fon of Re- 
 chaby had laid his commands upon his fons, 
 that neither they, nor their defcendants, 
 fhould drink wine, or build houfes, or till 
 the earth for ever 5 but that they fhould lead 
 
 a
 
 i jo The Duty of CHILDREN Sen 9. 
 
 paftoral life, and dwell in tents. This 
 
 command of their father, both they and their 
 children fo religioufly obeyed, for many ge- 
 nerations, that, in the days otjehoiakim, 
 the fon of Jojiah, they gave a public proof 
 of their piety to their parent in the temple, 
 and in the prefence of the Prophet, as you 
 may read in the xxxvth chapter of the pro- 
 phecy of the Prophet Jeremiah, the ift and 
 the following verfes. And although thefc 
 commands of their father Jonadab had no 
 drift claim to their obedience, either from 
 the law of nature, or the law of GOD, but 
 might well enough be difpenfed with con- 
 fidently with both ; yet GOD (to fhew the 
 regard he hath for piety to parents) was gra- 
 cioufly pleafed to reward their obedience 
 in a very extraordinary, manner 5 as you may 
 read in the forecited chapter, at the 1 8 and 
 i $> verfes, And Jeremiah (aid unto thehoufe 
 of the Rechabites, Thus faith the Lord of 
 hojls, the Godof Ifrael* Eecaufe you have 
 obeyed the voice of Jonadab your father, 
 and kept all his precepts, and done according 
 to all that he hath commanded you j there- 
 fore thus faith the Lord of hojls^ the God 
 
 of
 
 Sen 9. to their Parents. 171 
 
 of Ifrael Jonadab, the fin of Rechab, 
 
 Jhall not want a man to ft and before me for 
 ever. 
 
 And thus I have gone through the feveral 
 parts of the child's duty to his parents, and 
 have (hewn you the great regard that Al- 
 mighty GOD beareth to filial piety 1 
 
 have (hewn, that you are to honour your 
 parents in words and adions, with expreffions 
 of refped and reverence, and with a modeft 
 and fubmiifive behaviour, with a dutiful 
 obedience to all their lawful commands, and 
 a grateful retribution of all the bleffings 
 and benefits you have received from them : 
 Remember the blefling of long life pro- 
 mifed by GOD to your obedience, and aflure 
 yourfelves, that blelfing, well ufed, will 
 end in the blefling of life everlafting. On 
 the other hand, remember the dreadful im- 
 precations pronounced upon negled, and 
 
 impiety, and difobedience to parents 
 
 Remember whofe eye it is that the ravens of 
 the valley fhall eat, and whofe light it is that 
 
 lhall be put out in obfcure darknefs in 
 
 obfcure darknefs in this world, and eternal 
 darknefs in the next 5 even his, that curjeth 
 
 his
 
 i/2 Tie Duty of CHILDREN Ser. 9. 
 his father, or his mother 5 and his, that 
 mocketh at his father , and defpifethto obey 
 his mother. Nor are thefe curfes due only 
 to him that infults and abufes his parents, 
 but alfo to him that flights and negleds them ; 
 for fo we read, 'Dent, xxvii. 16. Cur fed is he 
 that fetteth light by his father or his mo- 
 ther. And all the people Jball fay , Amen. But 
 if all this cannot move you, if you have no 
 compaflion for your own immortal fouls, 
 have fome pity upon your affli&ed and aged 
 parents [I * fpeak this to an audience, 
 which I hope is, I am fure ought to be, more 
 fenfible in this point, than any other of a 
 different condition in the whole world ]. 
 My own experience [in this place] hath 
 fully informed me, of the infinite, the un- 
 fpeakable concern of parents, for the well- 
 being of their children, and their much 
 more unfpcakablc forrow and affliction for 
 their mifcarriage. I have fcen fuch joy rifing 
 in the eyes of a happy parent, upon the re- 
 ceiving a glad account of his foil's conduct, 
 as hath infufcd new tranfport into my own 
 
 * When preached in the Cdl.-ge. 
 
 heart ;
 
 Sen g. to their Parents. 175 
 
 heart 5 and, on the other hand, I have feen 
 fuch diftraaed looks, fuch fixed diftrefs, fuch 
 tears of anguifti, from the eyes of unhappy 
 parents, as have pierced my heart. - If your 
 parents grief make this impreilion upon the 
 breads of ftrangers, can you be infenfible of 
 it ? Is there in nature a greater inftance of 
 cruelty, than to give calamity and affliction, 
 where we owe joy and tranfport, and where 
 we could pay it with double happinefs to 
 ourfelves ? Was ever any inftance of bar- 
 barity devifed, like that of making thofe 
 inexprefllbly miferable, who have made it 
 the bufinefs of their lives to make us eter- 
 nally happy ? Murder is, in every inftance, 
 and under the moft alleviating circumftances 
 of paflion and provocation, a moft heinous 
 and deteftable fin ; but, furely, the bringing 
 down a parent's grey hairs withforrow to 
 the grave, is murder in its dreadfuileft ihapc ! 
 I have often pitied the condition of execu- 
 tioners, who were forced, from the mifery 
 of their circumftances, to inflid the necef- 
 fary feverities of the law upon the bafeft of 
 
 mankind. I (hould die to think of pu- 
 
 nifhing my own parent, although he were 
 
 a
 
 174 72* Duty of CHILDREN Sen 9. 
 a malefactor ; but to punifti an innocent and 
 a good man, to punifh an innocent and a 
 good woman, my tender parent, and my 
 beft friend, and that too with fuch anguifh 
 
 as is not in the power of tyranny O 
 
 GOD! deliver all that fear Thee from fo 
 exquifite a calamity ! 
 
 If any of you, that hear me, have been 
 guilty of this fin, make hafte to repent of 
 it 3 for, furely, judgment is gone out againft 
 it, and nothing lefs than a thorough repent- 
 ance, the repentance of your whole lives, 
 can arreft the vengeance due to it. If any 
 of you are in a courfe of vice or idlenefs, 
 or in any purpofe of difobedience or di 
 pleafure to your parents, let this fingle 
 
 confideration flop you fhort Will you 
 
 indulge your own idle purpofes, or vicious 
 pleafures, or obftinate perverfenefs, at the 
 cxpcn.ce of your parents happinefs ? Will 
 you live idle and wanton, to make them 
 labour under afBi&ion and forrow all their 
 days ? Will you add murder to iniquity ? 
 
 If vice were attended with no other 
 
 evil ; if neither poverty, nor difeafe, nor 
 infamy, waited upon it ; if there were no 
 
 fuch
 
 Ser. 9 . to their Barents. 175 
 
 fuch thing as a heaven or hell hereafter 5 
 if neither death nor damnation purfued it 5 
 the fingle consideration of mifery to your 
 diftrcflfed, afflifted parents, fhould make 
 you dread it in every inftance, and fhun it 
 
 in every fhape. Which that we may all 
 
 do, &c. 
 
 S E R-
 
 C 177 ] 
 
 . 
 
 c -c R TVyf O XT IT 
 5 h K M tj JN X. 
 
 EPHES.VI. f, 6, 7, 8. 
 
 Servants, be obedient to them that are 
 your makers according to the flefi, with 
 fear and trembling, in finglenefs of your 
 heart, as unto Chrift : 
 
 Not with eye-fer-uice, as men-pleafer s > but 
 as the few ants of Chrift, doing the will 
 of God from the heart > 
 
 With good will doing fervice as to the 
 Lord, and not to men : 
 
 Knowing, that whatfoever good thing any 
 man doeth, the fame /ball he receive of 
 the Lord, whether he be bond or feee. 
 ' 
 
 SErvitude fecms to have been originally 
 founded in the natural inequality in the 
 abilities of men : for, as fome men, from the 
 advantage of greater prudence and more ex- 
 tenfive knowlege, are fitted to dired and 
 prefide in the conduct of affairs; fo others, 
 for want of thofe advantages, and through 
 N a
 
 178 *fheDuty of SERVANTS Ser.iO. 
 
 a natural incapacity of providing and di- 
 recting, . were obliged to fubmit themfelves 
 and their concerns to the guidance and 
 difcretron of other men. And as: this dif- 
 ference" of abilities occafioned as great a 
 difference in the pofleflions of men, upon 
 the eftablifhment of property in the world, 
 from hence alfo arofe another reafon of fer- 
 vitude j forafmuch as fome men being in- 
 tircly deftitute of property, or at leaft fuch 
 a portion of it as was fufficient for their 
 fupport, were forced to let themfellves out 
 to hire, and give their labour in exchange 
 for the neceilarics of life. And as thefe com- 
 pacts were originally eftablifhed for life, 
 with a power of arbitrary correction and 
 chaftifemcnts in the mafter, even to maiming 
 and death, the infolence and cruelty of in- 
 human matters, made the condition of 
 fervants a ftate of unfpeakable mifery for 
 many generations ; and the natural confe- 
 quence from fuch ill treatment and inhu- 
 manity in the matters, was idlenefs and 
 negled on the fide of the fervants, and an 
 utter difregard of their matter's interett, 
 whenever it was confident with their own 
 fafcty, together with fecret refolutions of
 
 Ser. 10. to their Maflers.^ ^ ._ 179 
 revenge, upon the firft opportunity. And 
 hence ir is, that in all the antient comedies, 
 which are the trueft reprefentations of life, 
 the bufinefs of the (lave is, always to corrupt 
 the fon, and defraud the matter : that is, to 
 injure him in his two neareft concerns 5 not 
 without violence to his perfon, whenever 
 he can. find any pretence for a diiguife to 
 execute his vengeance with impunity. 
 
 In this condition Chriftianity found the 
 world : and as it is the bufinefs of that ex- 
 cellent inftitution, to correct the errors of 
 mankind, and improve their manners j to 
 banifh violence and villainy, and introduce 
 peace and good-will in their fteadj the 
 world hath been gradually humanized and 
 improved by it, as in every other inftance, 
 fo likewife in this of dominion and fervi- 
 tude. That excellent Religion, which 
 teaches us, that Humility, and Mercy, and 
 Love, are the diftinguifhing badges of our 
 chriftian profefllon, could not fail to teach 
 us the duty of treating our fellow-crea- 
 tures with gentlenefs and humanity 5 and 
 infpire us with an utter abhorrence of that 
 cruelty to our chriftian brethren, which 
 would ill become us to the beafts that pe- 
 N 2 rilh;
 
 180 \he Duty ^SERVANTS Ser.io, 
 
 rifti ; nay, and would be criminal even there. 
 And hence it came to pafs, that the laws of 
 perpetual fervitudc, and the power of life 
 and limbs, were gradually relaxed and taken 
 away, and mankind rcftored to their native 
 and original freedom, and focial rights. And 
 altho* many of them cannot yet fubfift out 
 of a ftate of fervitudc, yet are they under 
 no neceflhy of continuing in it, for any 
 longer term than they themfclvcs have con- 
 fented to; fo that, if they cannot live in 
 abfolute freedom, they have at leait, what 
 is next to it 5 for to have it in our power to 
 change our roaftcrs after a determined time, 
 and ceafe to ferve whenever the condition of 
 our affairs will allow us, is in the next degree 
 to full liberty. In the mean time, the lives 
 and limbs of fervants are as well fecured to 
 them, at leait in this part of the world, as 
 their mafters to them ; and to deprive them 
 of either, is, in the eye of the law, equally 
 criminal. But then, on the other hand, that 
 mafters fhould not be put in a worfc condi- 
 tion, by the diminution of their powers and 
 prerogatives over their fervants, the chriftian 
 religion hath now bound all that duty and 
 fidelity upon the confciences of fervants, 
 5" which
 
 Ser. i o. to their Mafters. 1 8 1 
 
 which before were only the efFcds of re- 
 ftraint and fear. Hence it is, that St. Paul, 
 in the words of my text, injoins fervants to 
 pay all kind of obfervance to their matters, 
 from the motives of a good conference, and 
 a fenfe of duty towards GOD j afftiring them, 
 that an honeft difcharge of their duty in this 
 point, is highly acceptable in the fight of 
 GOD, and will have its reward. Servants, 
 be obedient to them that are your majiers 
 according to the fleft, with fear and trem- 
 bling, in jinglenefs of jour heart, as unto 
 Chriji: 
 
 Not wtth eye-fervice -, as men-pleafirs, 
 but as the fervants of Chrift, doing the 
 will of God from the heart : 
 
 IVith good-will doing Jervice, as to the 
 Lord, and not to men : 
 
 Knowing, that whatfoever good thing 
 any man doth, the fame flail he receive of 
 the Lord, whether he be bond or free, 
 
 Now, the bufinefs of this difcourfe fhall be, 
 from thefc words of the Apoftle, to explain 
 and enforce the Duty of Servants in all its 
 parts 5 which I fhall endeavour to do, in the 
 proof and enforcement of the following pro 
 pofiuons. 
 
 '
 
 1 82 7%e Duty of SERVANTS Scr.ro. 
 
 Firft, Servants are to obey their Matters; 
 And, 
 
 Secondly, They are to be faithful to 
 them. 
 
 Tirft, I fay, they are to obey their mafters. 
 And this necefiarily arifes from the nature 
 of fervitude; for the very condition of that 
 compact is, that one man fhall fubmit his 
 will and actions to the difcretion and direc- 
 tion of another : and therefore a fervant is 
 fuppofcd to have no will of his own, where 
 his mafter is concerned 5 but to fubmit him- 
 felf intirely to the will of his mafter, and 
 to obey all his lawful commands. 
 
 By lawful commands are meant all fuch as 
 are not contrary to the laws of GOD, or the 
 community: and the reafon of this is evi- 
 dent ; becaufe all mankind are under prior 
 obligations to GOD and fociety ; and there- 
 fore all other engagements muft yield to 
 thefe : and whenever they happen to be 
 inconfiftent with them, they immediately 
 ceafe, and become null and void. There- 
 fore, if your mafter fhould command you to 
 lye, or fteal, to defame, or defraud, or com. 
 mit any vice or villainy whatfoever, there 
 you are abfolutcly to difobey him, becaufe 
 
 GOD
 
 Ser. i o. to their Maften. 183 
 GOD hath commanded you, not to do any 
 of thefe things 5 and the Apoitles have 
 taught us, that we ought to obey God rather 
 than men. But as long as the mafter s com- 
 mands are within the bounds of religion, 
 and the laws of the land, fo far the fervant 
 is obliged to fubmit, and pay intire obe- 
 dience to them. And this he is to do withr 
 fear, and chearfulnefs. 
 
 Firft, He is to obey with fear : Servants^ 
 ( faith the Appftle ) be obedient to them that 
 are your mafters according to the flefi, with 
 fear and trembling. Now where men find 
 thcmfclves obliged to a dutiful and confci- 
 entious obedience, it is unavoidable but 
 that they muft be afraid of giving any of- 
 fence, or provoking to anger and refent- 
 ment, by ncglcft and difobedience. Feac 
 is a natural reftraint upon the giddinefs and 
 perverfenefs of our nature : it awakens all 
 our caution and diligence, and makes us at- 
 tentive and obfervant : it makes us careful 
 to underftand the directions of our fuperiors, 
 and diligent to execute them. And therefore 
 we may fay of it in this cafe, as Eliphaz does 
 to Job, Is not this thy fear ', thy confidence? 
 The fenfe of a proper awe upon our minds, 
 N 4
 
 184 7%e 'Duty of SERVANTS Ser.io. 
 
 gives us the bed afifurance of our having a 
 due regard to the commands of our fupc- 
 riors, and the difcharge of our duty. Befides 
 this, fear is the great principle of prudence, 
 3s well as induftry : it awakens the abilities 
 of the foul, fets them to work upon their 
 proper objeds, and ur,gcs them to their pro- 
 per ends. Almoft all knowlege as weii'as 
 difcipline and virtue, are founded in fear. 
 The fear of the Lord, faith Solomon^ is the 
 beginning ofivifdom: a good tmderftanding 
 have all they that do thereafter. And as 
 the fear of the higheft ' authority naturally 
 leads us to the higheft and moft excellent 
 \vifdom; fo the reverence we owe to the 
 inferior degrees of it, leads us to propor- 
 tionable degrees of difcretion and prudence, 
 In the condud of our lives. And therefore 
 fervants are to be awfully obfervant, and 
 obedient to the commands of their mafters, 
 not only for confcience fake, but likewife 
 on account of that improvement of their 
 own minds and manners, which fuch a reve- 
 rence and fear of authority will naturally 
 infpire. But, 
 
 Secondly, Servants are to obey with 
 
 chearfulnefs : With good-will doing fervzce, 
 
 * faith
 
 Ser. i o. to their Maflers. 185 
 
 faith the Apoftle : and therefore they arc 
 carefully to avoid all that fallen and furly 
 behaviour which renders their perfons hate- 
 ful, and their beft ferviccs difagreeablc. A 
 fournefs and reftivenefs to the commands of 
 fuperiors, is a fure indication of inherent 
 pride, that difdains fubjedion ; and is much 
 better fitted for infolence in power, than 
 obedience in ubjetion. And this fpirit of 
 infoience is fo frequently to be met with 
 in fcrvants, that a man who makes right 
 reflections upon it, will find infinite reafon 
 to blefs the good Providence of Almighty 
 GOD, by whofe wife appointment fo many 
 turbulent and malignant fpirits were placed 
 in a condition of the lowed fubjeftion ; who 
 had they been raifed to dominion and rule, 
 would have been the greateft monfters of 
 opprcffion and tyranny that ever the world 
 produced, Hiftories of all ages are full of 
 examples to this purpofe : and that this is the 
 fenfe of mankind upon the point, may be 
 collected from the proverbs of all nations, 
 which have not failed to obferve upon the 
 remarkable infolence of perfons raifed from 
 a low condition to any heights of fortune. 
 And this is fo apparent in a thoufand in- 
 bttfi fiances,
 
 j86 'The Duty of SERVANT 5 Ser.io. 
 
 ftanccs, that (as Sylla is faid to have feen 
 many Mariuss in Ctejar) fome men of good 
 underftanding have been confident, that they 
 have obferved many Neros in a common 
 footman, or day-labourer : and therefore 
 perfons of this character, inftead of indulg- 
 ing their innate pride, in infolence and ful- 
 lennefs to their fuperiors, fhould endeavour 
 to the utmoft of their power, to fubdue it to 
 the didates of their duty ; and remember, it 
 was the great goodnefs of Almighty GOD, 
 to place them in that low condition of 
 life, where the malignity of their nature 
 would have leaft room to exert itfelf, and 
 where they have avoided much of that guilt 
 and that punifhment, which higher degrees 
 of power and affluence would have de- 
 volved upon them. And this motive to 
 modcfty and fubmiflion in fervants, will be 
 much ftrengthened,by confidering, that pride 
 and ftiffncls will always cxpofe them to ill 
 treatment. A modeft demeanour, joined to 
 arcadincisto execute the matter's commands, 
 is fuch an indication of a good mind and 
 good will to their fcrvice, as naturally wins 
 their affe&ion, and inclines them, in return, 
 to do you all the good offices in their power, 
 
 and
 
 Ser.io. to their Mafters. 187 
 
 and to make the yoke of fervitude fit as 
 light and eafy upon you as they can : whereas 
 the contrary behaviour will always excite 
 them to fuch degrees of rebuke and correc- 
 tion, as perhaps you can very ill bear ; and 
 yet are obliged in confcience to fubmit to, 
 whether they be juft, or unjuft. Servants, 
 faith St. *Peter in the ii^ chap, of his firft 
 
 epiftle, at the 1 8th and following verfes 
 
 Servants, be fubjett to your majlers, with 
 all fear, not only to the good and gentle ', 
 but alfo to the f Toward-, for this is thank- 
 worthy, if a man for confcience towards 
 God endure grief, fuffering wrongfully : for 
 what glory is it, if when ye be buffeted 
 for your faults, you take it patiently? But 
 if when you do well, and fuffer far it, ye 
 take it patiently : this is acceptable with 
 God. From hence we learn, that fcrvants 
 are not only obliged to fubmit to the juft 
 corrections of their mailers 5 but likewife to 
 fuch as are the effects of frowardnefs and ill 
 temper. And as nothing is fo apt to four 
 the temper of the beft matters, as fullennefs 
 and infolence in their fcrvants ; fo nothing is 
 more apt to bring unjuft correction upon 
 them, becaufe it makes every thing they do, 
 
 difagreeable,
 
 i88 The Duty of SERVANTS Ser.io. 
 
 difagreeable, however right in itfelf ; and 
 urges the matter to lay hold on all oppor- 
 tunities and pretences, of fubduing and 
 mortifying that evil fpirit, by the fliarpeft 
 and fevereft correction : whereas, on the 
 other hand, humility and meeknefs have the 
 happieft effe&s upon the difpofitions of all 
 they deal with. They turn the edge of the 
 fliarpeft rage ; they are like wool-facks to the 
 ficrceft inftruments of war ; their yielding 
 foftnefs abates their violence, and fubdues 
 their force. Meeknefs is, in this refpect, like 
 charity 5 for as it beareth all things, fo like- 
 wife doth it cover a multitude of fins. Afoft 
 anfwer (faith Solomon) turneth away ivrath : 
 but grievous words ftir ujt anger. And 
 again, By longforbearance is a prince fer- 
 ftiaded, and a foft tongue breaketh the bone. 
 That is, Gentle and modeft replies foften the 
 moft hardened and obftinate difpofitions ; and 
 defcend, as the Pfalmift exprefles it, like oil 
 into the bones. Modcfty and humility are 
 as the grave ground in a pidure, which fets 
 off the faireft colours, and (hews all the 
 figures to greater advantage. Modefty, in 
 a fervant, places all his actions in the bcft 
 light 5 and inclines the moft froward and 
 
 perverTe
 
 Ser.io, to their Mafters. 189 
 pcrvcrfe matters to bear with their infirmi- 
 ties, and put the beft conftrudion upon all 
 their condud. 
 
 But farther, fervants arc not only to fub- 
 mit to the corredion of their matters, but 
 they are to profit and become better by it : 
 for amendment and reformation are the end 
 of all corredion : and therefore fervants muft 
 not think they have done enough, when 
 they have liftened calmly to the matter's 
 rebuke, or fubmitted patiently to his cha- 
 ftifement $ for all this is to no purpofe, un- 
 lefs they are amended by it. And there- 
 fore they are to obferve, and refled care- 
 fully upon the reafons and circumftances of 
 their mifcarriage and misbehaviour, when- 
 ever they have committed a fault j and make 
 fcrious refolutions of more care and better 
 condud another time. For example : This 
 was the effed of (loth and idlenefs : This, my 
 conceit brought upon me. Had I liftened to 
 good advice, I might have avoided this mif- 
 chief? and fo on. And forafmuch as the 
 bufinefs of moft fervants lies within a very 
 narrow compafs, the fum of their employ- 
 ment being a train of the very fame low 
 offices repeated every day, with very little 
 
 variety j
 
 190 *rheDuty ^SERVANTS Ser.io. 
 variety; it is evident, that as there is but 
 a very moderate degree of capacity required 
 to enable them to know their duty ; fo like- 
 wife as moderate a degree of care and dili- 
 gence will enable them to difcharge it as 
 they ought : and therefore whatever excufc 
 there may be for the firfi: committal of 
 faults, there can be none for the frequent 
 repetition of them, cfpecially after correction : 
 for even brute beafts will learn to fhun thofe 
 actions that are attended with punifhments, 
 even againft the inftiud of nature. They 
 will learn to fly from meats and drinks that 
 are naturally very agreeable and defirable to 
 them; and therefore, for reafonable crea- 
 tures to commit the fame faults to which 
 they can have no natural inftincl:, after fre- 
 quent rebuke and corre&ion, is in truth to 
 become more than brutal ; to aft even below 
 the beafts that perifh. And therefore it is 
 no wonder, if the common end of fuch in- 
 corrigible creatures is utter ruin and deftruc- 
 tion. The maftcr grows weary of correction, 
 and lets them go their own way; and their 
 own way being the way of vice and villainy, 
 leads directly to infamy and the gallows. 
 And indeed ? this is alfo GOD'S way of dealing 
 
 with
 
 Ser. i o. to their Mafters. C 
 
 with incorrigible finners ; for whom joe 
 loveth, he chafteneth j but. when chaftening 
 hath no effed for their amendment,- ; he ; de- 
 livers them over to a reprobate fcnfc^ T ^\ * 
 
 And thus much in proof and explication 
 of the firft proportion I laid down ; namely, 
 That fervants are to obey their matters. 
 
 I come now to the fecond proportion I 
 propofed to fpeak to ; and that was, That 
 fervants are to be faithful to their matters^ 
 
 And this Faithfulnefs is of two forts : The 
 firft confifts in an honeft difcharge of duty 
 to them, in every thing they employ you 
 about, to the beft of your abilities. If in bo- 
 dily labour, you are to labour in their fervice, 
 as far as your health and ftrength will allow: 
 if in the abilities of your mind, you are to 
 ferve them to the beft of your undcrftand- 
 ing, without injuring their affairs by floth, 
 or delay, or negligence : and this kind ? :of 
 fidelity is oppofed to eye-fervice. 
 
 The next fort of faithfulness confifts in 
 being true and juft to your mafters in every 
 thing committed to your truft : and this fide- 
 lity is oppofed to fraud and theft. 
 
 Firft, I fay, you are to ferve him with an 
 honeft diligence without idlenefs, neglect, 
 
 or
 
 192 'The Duty of SERVANTS Ser.io. 
 
 or delay: and this the Apoftle requires, 
 when he in joins fcrvanrs to be obedient to 
 their matters, not with eye-fervice as men- 
 fleaferfj but as the fervants of'Chrift, doing 
 the will of God from the heart ; that is, 
 You are to employ yourfelves diligently in 
 your matter's fervice, not barely whilft his 
 eye is upon you, and you are apprehenfive 
 of being chaftifed for your idlenefs 5 but at 
 all times, even when he is leaft likely to 
 fee, or to punilh your neglect. And this 
 you are to do in difcharge of a good con- 
 fcience, becaufe you are paid for it : your 
 time and ftrentgh are no longer your own, 
 when you are hired ; they are your matter's, 
 and to be employed in his fervice ; and con- 
 iequently you cannot employ them as you 
 pleafe, but as he direds ; nor can you mif- 
 employ them, or with-hold them from him, 
 without manifeft fraud and injuftice. Rob- 
 bing a man of the time he hath bought of 
 you, is juft as wicked as to rob him of 
 his money, or his goods, or any other pur- 
 chafe he hath paid for. The injuftice is ex- 
 aclly the fame in both ; and therefore the 
 Apoftle faith, you are to be obedient to your 
 tnafters, not with eye-fervice^ as men-ptea- 
 
 fers;
 
 Ser. i o. to their Mafters. 193 
 
 fers, but as the fervants of Chrtft, doing 
 the will of God from the heart-, that is, you 
 arc to difcharge the duties of your fervice 
 out of a fenfe of confcience, in full affure- 
 ance, that in fo doing you do what GOD 
 requkes of you 5 for GOD requires juftice in 
 all your dealings, and will feverely punilh 
 the negled and violation of it: and there- 
 fore, although your mafter doth not behold 
 your idlenefs, GOD fees it, and will require 
 a fevere account of itj and you can no 
 more efcape his vengeance, than you can 
 avoid his fight: befides, it has pleafed GOD 
 fo to order the (late of things here below, 
 that diligence and induftry are the fure way 
 to health, and credit, and profperity in the 
 world. 
 
 Idlenefs is able to deftroy the beft confti- 
 tution of body and mind, that ever was 
 framed 5 and I myfelf have obferved beggars, 
 who began in floth, end in real infirmities, 
 and a ruined conftitution. And it is noto- 
 rious of numbers of people, that they lofe 
 their limbs for want of ufing them ; whereas 
 all the powers of foul and body are remark- 
 ably improved by application and exercife. 
 Milo 9 who had juft ftrength enough the firft 
 O day
 
 194 3%e Duty of SERVANTS Ser.io, 
 day to lift a calf, by conftant pradice of 
 lifting him every day, became at laft to have 
 ftrength enough to lift him, even when he 
 was grown up into an ox : and the greatcft 
 prodigies of wifdom and fcience that ever 
 appeared in the world, had their beginnings 
 in the fame low rudiments of knowlege with 
 the reft of mankind. Men are born, in the 
 general, nearly equal : inftrudion and in- 
 duftry, culture and diligence, make the great 
 diftindions between man and man. Induftry 
 is of fo excellent a nature, that it will 
 fcarcely fuffer any bounds to be fct to our 
 improvement; nor is it poffible to fay, to 
 what ftrength of body and mind unwearied 
 application will carry us at the laft ; and there- 
 fore Solomon moft excellently advifcs, What- 
 ever thine hand findeth to do, do it with 
 all thy might. A motto, that ought to be 
 graved in charadcrs of gold, over the (hops 
 of all artifrs, as well as the clofets of the ftu- 
 dious. Solomon well knew the worth of 
 diligence (and perhaps none but the wifeft 
 man that ever lived, was acquainted with its 
 full value) ; and therefore he is large in the 
 praife of it, He becometh poor that dealeth 
 with a JIack hand ^ but the hand of the 
 
 diligent 
 4
 
 Ser.io. to their Mafters. 195 
 
 diligent maketh rich. Again, The hand of 
 the diligent Jball bear rule ; but thejlothful 
 jball be under tribute. The foul of the 
 Jluggarddefireth, and hath nothing -, but the 
 foul of the diligent flail be made fat. And 
 again, Seeft thou a man diligent in his 
 bujinefs ? he jball ft and before Kings > he jball 
 not Jland before mean men. And therefore, 
 .if you will not be diligent and induftrious 
 for your mafters fakes, be fo at leaft for your 
 own, to acquire fuch habits as will ftrengthen 
 your body and your mind, and raife you to 
 credit and profperity in the world ; and, what 
 is more, will keep you out of idlenefs, the 
 great parent of vice and wickednefs of every 
 kind, which will cloathe you with infamy 
 and rags, and bring you to certain ruin at 
 the laft : will deftroy you, body and foul. 
 
 The laft duty required of fervants, is Faith- 
 ful nefs to their truft ; that is, an honeft care 
 and management of all goods and things 
 committed to their charge, without fraud, 
 or wafte. And this is of all others the highefc 
 and moft important part of the fervant s duty 5 
 beaufe his own confcience and his matter's 
 intereft are more nearly concerned in it than 
 in any other : it being oftentimes in the 
 O 2 power
 
 196 The Duty of SERVANTS Ser.io* 
 
 power of a wicked fervant by one hour's 
 wilful villainy in this point, to ruin the beft 
 matter, and the wealthieft man. And there- 
 fore the Apoftle, in the words of my text, 
 injoins fervants to be obedient to their ma- 
 fters, in Jinglenefs of he art \ that is, with 
 an honed and upright mind. And in chap. ii. 
 of his epiftle to Titus, ver. 9. he directs that 
 Bifhop to exhort fervants to be obedient to 
 their mafters, and to pleafe them 'well in all 
 things \ not anfwering again, nor fur loin- 
 ing ; but Jbewing all good fidelity. And 
 under this head of purloining, are to be re- 
 duced all frauds of every kind, all bribes, all 
 falfe weights and meafures, by which the 
 fervants are profited, and the mafter is in- 
 jured; in Ihort, all poflible, ways whereby 
 fervants are wont to make gain, or intcreft, 
 or friendfhip for themfelves, to the lofs and 
 damage of their mafters : for all thcfe ways 
 of gain ai;e downright frauds and thefts, 
 and are but the more criminal, as they are 
 contrived with more fubtlety and fecurity : 
 nay, this fort of cheating is much bafer and 
 more villainous than common ftcaling ; be- 
 caufc you do not only defraud your mafter, 
 but you likevvife break faith, and betray 
 
 your 
 
 2
 
 Sen i o. to their Maflers. 197 
 your truft at the fame time : you add trea- 
 chery to theft ; and therefore this villainy is 
 doubly hateful to GOD and man. 
 
 The other way of being unfaithful to your 
 matter, is by wafting his goods, although 
 without profit to yourfelf, or fuffering them 
 to be imbezled by others : and this is in 
 cffed, and in the confequenccs of it to your 
 matters, the very fame with wilful fraud and 
 theft. For what matters it to your matter 
 whether he is ruined by your fraud, or by 
 your negligence? So that the breach of 
 truft in you, and the evil to your mafter, is 
 exa&ly the fame in both. He trufted you 
 with his fubftance, and you have betrayed 
 him to his damage 5 it may be, to his ruin. 
 
 As the world is conftitutcd, it is impo 
 fible to live or tranfad our affairs in life 
 without confiding in fomebody or other, 
 upon a thoufand occafions : and on whom 
 can you depend with fo much fecurity, as 
 on him that eats of your bread, and is 
 bound by all the ties of duty and confci- 
 ence, to be faithful to you ? And what ad- 
 vantage would it be to matters, to be fecure 
 that their fervants would not themfelves 
 cheat them, if at the fame time, through 
 O 3 their
 
 198 The Duty of SERVANTS Ser.io. 
 their idlencfs or negligence, they fuffer 
 others to defraud them > And therefore, he 
 that fuffers his matter to be injured through 
 his fault, although without profit to himfelf, 
 betrays his truft, and is as criminal in the 
 fight of GOD, as if he had injured him for 
 his own gain; nay, rather, he is more crimi- 
 nal 5 for he that injures his matter for his 
 own profit, hath fome plea, fome pretence 
 for his villainy, and fome temptation to it 5 
 whereas he that injures him without any 
 advantage to himfelf, hath no pretence, not 
 fo much as the excufe of a temptation for his 
 wickcdnefs : and therefore fuch a one takes 
 to himfelf the moft fcandalous and detefl> 
 able character in the world, that, of being 
 wicked for wickednefs fake. 
 
 But there is one point wherein the fidelity 
 of fervants is more eminently required, than 
 in any other whatfocver ; and yet where they 
 are wont to abufe and betray their truft more 
 than in any other; and that is, The care of 
 their matters children. I fhall omit a thou- 
 fand inttances of mifconduft and abufe, and 
 inftance only in two. The firft is that abo- 
 minable cuftom among fervants, of teaching 
 children vice and wickednefs, as the firf} 
 
 rudj-
 
 Ser.io. to their Mafters. 199 
 
 rudiments of knowlcge. And this is fo no- 
 torious, that, take any child you meet, and 
 it is odds but the firft fentence or word he 
 learnt to fpeak, was either an oath, or an ill 
 name : and if fervants are taken to task for 
 this villainy, they anfvver, There is no man- 
 ner of harm in it, becaufe the poor child 
 does not know what he fays. Perhaps he 
 does not ; but yet it is more probable that he 
 docs ; for it is certain, that children often 
 underftand words even before they can fpeak 
 them : and if they do fpeak fome ill words 
 before they underftand them, I dare fay, it 
 will not be your fault, if they continue long 
 in that ignorance; for the fame corruption 
 of mind that prompted you to teach them 
 thofe ill words, will alfo prompt you to 
 make them underftand what is meant by 
 them, as foon as you can ; and not only 
 underftand, but pradife too. Ye wicked 
 creatures ! little do yc confider, that the firft 
 imprefllons made upon children always 
 (ink the deepeft, and laft the longeft, and 
 are hardly poflible to be effaced from the 
 mind. And therefore Solomon rightly ad- 
 vifes, Train up a child in the way he Jhould 
 go, and when he i$ old, he -mill not depart 
 O 4 from
 
 2oo TfteDutyof SERVANTS Ser.io. 
 
 from it. And the obfervation is full as true, 
 I am afraid, more fo, if you train him up in 
 the way- he fhould not go. Shame is the 
 great guardian of youth, the great barrier that 
 fecures them from fin and wickednefs 5 and 
 if that be early taken away, a flood of vice 
 will break in upon them like a torrent, and 
 overwhelm the whole man. Alas ! little do 
 ye confider what you will have to anfwer for 
 at the great day of account, who in return 
 to all the care and kindnefs of a good matter, 
 have deftroyed, perhaps his only child, and 
 turned the innocence of an Angel into the 
 guilt of a Devil. I would to GOD, that in 
 order to deter fcrvants from this abominable 
 pra&ice, there were laws to make all crimes 
 of this kind punifhable by the moft torment- 
 ing death that ever was invented 5 and yet, 
 when that was done, it would make but 
 little atonement for thofe infinitely greater 
 torments of Hell, to which thofe wretches 
 had betrayed fo many helplefs and innocent 
 infants. 
 
 The fecond inftance I (hall mention of 
 the infidelity of fcrvants to the children of 
 their matters, and too often to themfelves, 
 is Flattery > a vice which is founded in the 
 
 worft
 
 Sen i o. to their M afters. 201 
 worft corruption of a wicked heart, and is 
 the greatcft deftroyer of every virtue in the 
 foul : it is a rank manure which raifes no- 
 thing but weeds in the beft foils. Nor is 
 this all j for as it raifes and feeds the worft 
 weeds, it kills the beft plants, and fuffers 
 nothing good and falutary to live near it. 
 A flatterer always puts me in mind of thofe 
 filthy beafts mentioned by many naturalifts, 
 whofe way of deftroying all that will endure 
 them, is by licking them to death. 
 
 And thus I have done with the feveral 
 parts of the fervants duty : and the fum of 
 all that GOD requires of him, is this : Firft, 
 That he be obedient to all his mafter's juft 
 commands > that is, fuch as are not contrary 
 to the laws of GOD, or the laws of the land j 
 but he is not to obey him in any thing that 
 is evil : therefore he is not to fwear, or lye, 
 or defraud, or commit any fort of vice or 
 villainy in obedience to his mafter, becaufe 
 GOD has forbidden him to do any of thefe 
 things j and he is to obey GOD rather than 
 man. 
 
 Secondly, He is to obey his mafter with 
 Fear. And this will make him cautious and 
 obfervant 5 will check the natural pride and 
 
 perverfe-
 
 20* TheDuty ^SERVANTS Scr.io. 
 perverfenefs of human nature, and bring him 
 by degrees to difcretion and prudence ; for 
 allwifdom, and all virtue, begins and is 
 founded in fear. 
 
 Thirdly, He is to obey chearfully, with 
 good will doing fervice ; and therefore he 
 is carefully to avoid all pride and infolence, 
 all fliort and fallen anfwers. Thefe are the 
 faults that make fervants hateful, and render 
 every thing they do, difagreeable, and expofe 
 them to the wrath and vengeance of their 
 .mafter; whereas modefty and chearfulnefs 
 recommend both them felves and every thing 
 they do 5 and place all their fervices in the 
 beft light. 
 
 Fourthly, They are to fubmit to the cor- 
 rections of their mafters, whether juft or 
 unjuft ; and not only to fubmit to them, but 
 to amend by them. To be incorrigible even 
 In negleft, ( and much more in guilt) is a 
 moft fhameful charader, and feldom ends 
 but in utter ruin. 
 
 Fifthly, Servants are to ufe an honeft di- 
 ligence in the difcharge of their duty 5 and 
 this, in oppofition to idlenefs and eye-fer- 
 vice : and this they are to do, firft, for con- 
 fcience-fake towards their mafters, bccaufe 
 
 GOD
 
 Ser. i a to their Mafters. 203 
 
 GOD requires it of them 5 and, fecondly, fo t 
 their own fakes, becaufe diligence and in- 
 duftry are the fare means to health, an4 
 credit, and profperity in the world. 
 
 And, in the laft place, fervants are to be 
 true and juft to their mafters, and faithful 
 in the care and difchargc of all truft com- 
 mitted to them ( efpecially the care of his 
 children) ;and are neither to injure or de- 
 fraud them themfelves, nor to fuffer others 
 to do fo; becaufe all the injury you do 
 your mafter, if it be for your own profit, 
 is theft ; and the worft of all thefts, becaufe 
 it is attended with treachery and breach of 
 truft j and if it be without profit to yourfelf, 
 the injury to your mafter, and the breach of 
 truft in you is (till the fame ; and you are at 
 the fame time more inexcufable, becaufe 
 you commit wickednefs for wickednefs 
 fake. 
 
 And now, my brethren, when you have 
 difcharged all thefe parts of your duty, the 
 next thing incumbent upon you as good 
 Chriftians, is to be content with that low 
 condition of life, in which it has pleafed 
 GOD to place you : and you will be content, 
 if you confider, that GOD governs the world 5
 
 2O4 The Duty of SERVANTS Ser.io. 
 and that all his appointments are the ap- 
 pointments of the Wifeft and the Beft of all 
 beings. And therefore, whatever ftate of 
 life he afligns us, muft be the very beft that 
 could be afligned us. Had you been placed 
 in a higher ftation, how can you tell what 
 pride and infolence, what vice and villainy 
 you had been expofed to, which might have 
 ended in the deftrudion both of your body 
 and foul? And therefore, inftead of repine- 
 ing at your condition, you are to blefs GOD, 
 who hath not led you into fo great tempta- 
 tions as wealth, and power, and grandeur 
 are, but delivered you from evil. If you 
 fuffer from a fevere mafter, confider, that 
 altho' you might not have deferved chaftife- 
 ment at his hand, you have deferved that 
 and much more at the hand of GOD 5 and 
 what is it to you, by what inftrument it 
 pleafes GOD to execute his correction upon 
 you? And this you know, that if, when ye 
 do well, and fuffer for it, ye take it pa- 
 tiently, this is acceptable with God. Con- 
 fider moreover, that although your condition 
 is fubjed to many inconveniencies; yet in 
 the midft of thefe, it has one great and pe- 
 culiar advantage j and that is, that you are 
 
 freed
 
 Ser. 10. to their Mafters. 205 
 freed by it from fome, if not all the great 
 anxieties of life. For what is all that for 
 which the fons of men toil and difquiet 
 themfelves in this vale of mifery, but a little 
 food and raiment, and a convenient fhclter 
 from the weather? and two of thefe, the 
 very worft of you, have ready provided to 
 your hands, at your mafters expence, with- 
 out any care or trouble of your own 5 and 
 many of you have all three. But what above 
 all gives the great and diftinguifhing advan- 
 tage to your condition, is this 5 that as you 
 have lefs to be anxious for in this world, you 
 have lefs to be anfwerable for in the next : 
 to you lefs is given, and of you lefs is re- 
 quired. What are all the power, and wealth, 
 and dominion of this world, but fo many 
 great ftewardfhips, of which the owners muft 
 give a fevere account to their great Lord and 
 Mafter at the Laft day ? And what man in 
 his fenfcs would wifh to have a long and 
 heavy account upon his hands, at the great 
 day of judgment ? Do but imagine a mighty 
 potentate, fummoned together with his 
 meaneft vafifal, to the great tribunal of GOD; 
 and the queftion fairly put to him, What 
 haft thou done with all that wealth and all 
 
 that
 
 206 "fbe Duty of, Sec. Ser.io. 
 
 that power I committed to thy charge? 
 Give an account of thy flewardjhip. Alas ! 
 Where is that mighty man upon earth, that 
 could give clear and fatisfadory anfwers to 
 thefequeftions? Who would have wealth, 
 who would have power, who would have a 
 great eftate, who would have an empire, upon 
 thefe terms? Whereas, when the poor fer- 
 vant is queftioned, if he has been a good 
 man, his accounts are fhort, and his anfwers 
 are eafy 5 Lord, I have fervedThee, and been 
 faithful to my Mafter ; I had but little, and 
 I did my diligence gladly, to give of that 
 little. And the Lord (hall anfwer, Well 
 done, thou good and faithful fcrvant : thou 
 haft been faithful in a few things , I will 
 make thee ruler over many things \ enter 
 into the joy of thy Lord. 
 
 'iii I- l'-J..i >. 
 
 To which blefled fentence, GOD of his 
 infinite mercy grant we may all be hap- 
 pily intitled, through the merits and 
 mediation of JESUS CHRIST. Amen. 
 
 SERMON
 
 C 207 3 
 
 S E R M O N XL 
 
 Ephef. vi. 9. 
 
 'iitfi '.xtt ^i. F :3i.TV3X3 ?.f:.'''l*. :'->'? .-.; s.'.i's 
 
 And ye > mafters^do the fame things unto 
 them, for bearing threatening ; know- 
 ing thatyourMafter alfo is in Heaven ; 
 neither is there refpeEl of perfont 
 with Him. 
 
 TH E Apoftle having, in the foregoing 
 verfes, diredcd the duty of Servants, 
 and urged them to a confcientious difchargc 
 of it, from a fenfe of duty towards GOD, 
 and the rewards that would await their fide- 
 lity from his hand, proceeds in this vcrfe to 
 injoin the Matters to do the fame by them : 
 Now, by doing the fame, is not meant doing 
 the very fame things, but doing the fame 
 reciprocal duties 5 that is, as fervants are to be 
 faithful and juft to their matters, ^nd to per- 
 form all parts pf their duty towards them, 
 
 from
 
 208 *fhe Duty ^MASTERS Ser.ii. 
 
 from a regard to confcience, and the rewards 
 "of a future date, fo likewife are matters to 
 do the fame unto them 5 that is, to perform 
 all the parts of their duty towards their fer- 
 vants, from the fame motives and principles, 
 forbearing threatening ; or, rather, as the ori- 
 ginal word fignifies, remitting their threats > 
 that is, not always executing the harfh de- 
 clarations they have made, or refolutions 
 they have taken up, againft them, but re- 
 fraining and receding from the fevere fen- 
 tences they have denounced in their wrath, 
 remembering, that they alfo have a Majler in 
 Heaven^ whofe will they alfo violate, and 
 whofe commands they difobey; and yet, 
 (hould he execute his juft vengeance upon 
 their tranfgreffions, jhould he be extreme to 
 mark what is done amifs, <who might abide 
 it? 
 
 From the words thus explained, the bufinefs 
 of this difcourfe (hall be, to lay down the duty 
 of matters to their fervants in all its parts 5 and 
 this I fhall endeavour to do in the explanation 
 and proof of the following propofitions : 
 
 Firft, Matters are to do Juftice to their 
 fervants. 
 
 Secondly,
 
 Ser. il. to their Servants. 209 
 Secondly, They are to correft them in 
 
 their faults* 
 
 Thirdly, They are to fet them good ex- 
 ample. 
 
 Fourthly* They are to allow them means 
 of inftrudion in their duty towards 
 GOD, and leifure to perform their duty. 
 And, laftly, They are to encourage them 
 
 in well-doing* 
 
 Firft, I fay, mafters are to do juftice to 
 their fervants ; and this juftice confifts in two 
 points : firft, In not exading immoderate 
 and unreafonable labour at their hands : and, 
 fecondly, In an honeft payment of their 
 wages. 
 
 Firft, You are to require no more than an 
 equal and moderate portion of labour from 
 your fervants, unlike thofe cruel Egyptian 
 task-mafters, who, as the text exprefies it, 
 made the children of Ifrael to ferve with 
 rigour, and made their lives bitter with hard 
 bondage ; and, at laft, proceeded to that ex- 
 tremity of cruelty againft them, that they 
 exacted the fame hard meafure of work from 
 them, without allowing them the materials 
 neceflary to the performance of it. Te [hall 
 yjo more, give the people ftraiv to make brick: 
 P " 'kt
 
 2io 7%e Duty ^MASTERS Ser.n. 
 
 let them go and gather flraw for themfehes ; 
 and the tale of the bricks which they did 
 make heretofore^ you jball lay upon them--, 
 youftall not diminijh ought thereof -) for they 
 be idle. For they be idle j the common cry 
 of all cruel and unmerciful mailers, at the 
 fame time that their poor vaffals are labouring 
 out their lives in their drudgery. A righteous 
 man (faith Solomon) regardeth the life of 
 'his beaft > but the tender mercies of the 
 'wicked are cruel. A man that hath any de- 
 gree of goodnefs or humanity, hath com- 
 paffion for the beafts that perifh ; and, altho* 
 they were made for his ufe, cannot bear to 
 fee them labour out their lives in pain and 
 mifery : much lefs can he bear to behold 
 his own fellow-creatures, who were made 
 in the image of GOD, and are, by nature, 
 his own equals -, much lefs can he behold 
 them panting and toiling to death in his own 
 fervice; much lefs can he haften their death, 
 and make their lives bitter with hard bond- 
 age. This is the conduct of the righteous; 
 but the tender mercies of the wicked are 
 cru.L And, indeed, there cannot poflibly 
 be a furer indication of abandoned cor- 
 ruption, of a difpofition depraved to the 
 
 raft
 
 Ser. ii. to their Servants. 2 1 1 
 laft degree, than an hardened cruelty to thofe 
 that are under our power j for he that has 
 put off mercy, the nobleft, the lovelieft 
 likenefs of Almighty GOD here below, muft, 
 of neceflity, put off all virtue, and all good- 
 nefs, along with it. But, let fuch wretched 
 creatures remember, that there is a GOD, 
 who heareth the voice of the/wr, and the 
 oppreffed, when they cry unto him, as he did 
 the diftrefled Israelites, when they groaned 
 beneath their bondage ; there is a GOD that 
 will vifit their cruelty, as he did the cruelty 
 of thofe mercilefs task-matters, with iignal 
 judgments, and fevere vengeance. 
 
 I know it is a received opinion, among 
 many ignorant creatures, who are doomed 
 to flavery, that they are never to ceafe from 
 their toil, in the prefence of their matters. 
 This my own experience has led me to ob- 
 fcrve ; and, therefore, it is the duty of all 
 matters, in that cafe, to let them know, that 
 they do not exped inceffant labour from 
 them; forafmuch as no conftitution can 
 bear it : and if, at any time, the neceflity 
 of their affairs requires uncommon labour 
 and application at the hands of their fervants, 
 it is their duty to devife, to contrive, all po- 
 P 2
 
 2r2 7%e Duty /^MASTERS 
 
 Tible relief and refrcQimcnt for them under 
 it, as well as to allow them double relaxation 
 after it. GOD knows, a ftate of fervitudc 
 is a ftate wretched enough, in its bed cir- 
 cumftances -, and, therefore, a good man 
 'mould endeavour to lighten the burden, and, 
 inftead of adding to the calamities of life, 
 .fhould make it his ftudy, by all poflible me- 
 thods, to eafcand relieve them, to the utmoft 
 of his power. 
 
 The next point of juftice that we owe to 
 fervantSjis, to pay them their wages honeftly. 
 
 And, if juftice be rightly defined, a 'vir- 
 tue that gives every one what of right be- 
 longs to him., the virtue is never more itfelf, 
 is never pradifed in greater perfection, than 
 'when it is employed in payments of this 
 kind ; for, if the price of fcrvitude be not 
 a r right, what is? If a man hath not a juft 
 claim to what he has earned by the fweat of 
 his brow, there is no fuch thing as a juft 
 claim in the world. And yet it is but too 
 notorious, that many men are fo regardlefs 
 of juftice, as well as humanity, in this point, 
 that they "'do not fcruple, firft, to fcrewdown 
 'their fervants wages to a poor pittance, and 
 then defraud them of that pittance. Litdc 
 
 regarding
 
 Ser . 1 1 . to tliir Servants. " 213 
 
 regarding the folcmn commands of Go D to 
 the contrary, and the juft judgments he has 
 denounced againft this cruel injuftice. The 
 wages of him that is hired \ faith Mofes, 
 (Lev it. xix. 13.) flail not abide with thee 
 all night until the morning. And again, in 
 the xxivth ch. of 'Deut. i4th vcr. Thoufhalt 
 not opprefs an hired fer^ant^that is poor and 
 needy -, at his day thou flalt gi*ue him his 
 hire't neither flail the fun go down upon it 9 
 left he cry againft thee unto the Lord, and 
 it be a fin unto thee. Here we fee, that we 
 fhould be fo far from defrauding ourfervants 
 of their hire, that we are not to with-hold 
 the payment of it, even for one. day 5 for, as 
 the text faith, he is poor y and Jetteth his 
 heart upon it. We cannot tell how itrongly 
 his ncccillties may call for it that moment j 
 or, can we tell, how much he may fufFcr for 
 want of it : it is a trifle to us ; but it is his 
 all, it is the price of many long and anxious 
 hours; and, therefore, he fetteth his heart 
 upon it. It is like Jacob's purchafe of Ra- 
 chel, dearly earned, and dearly loved > it is 
 a happinefs that comcth but feldom, and, 
 therefore, it is inhuman to delay it, and 
 much more to rob and defraud him intirely 
 P 3 of
 
 214 *fheDuty ^MASTERS Ser.n. 
 
 of it. A mafter, that had any humanity, would 
 take delight to make his poor fervant happy, 
 as foon, and as often as he could : and would 
 regard the robbing the labourer of his hire, 
 as the cruelleft and moft monftrous robbery 
 in the world. But this is not all ; for op- 
 preffing the labourer in his hire, however 
 this be done, whether by defrauding him, or 
 delaying payment, or fcrewing him down 
 to fuch a milerable price as will not afford 
 him the common comforts of life, or paying 
 him in goods, which he muft fell at half 
 value ; all thefe, the laft of thefe cfpecially, 
 is a crying fin, and one of the cruelleft op- 
 prefTions that ever was heard of ; and, there- 
 fore, it is no wonder, if GOD, by the mouth 
 of his Prophet Malachi, denounces a fpeedy 
 vengeance againft fo much cruelty: And I 
 'Will come near to you to judgment^ faith the 
 Lord (Mai. iii. f.); andlwillbeajwift 
 tvitnefs againft the forcerers, and againft 
 the adulterer s^ and againft falfe faearers, 
 and againft thoj'e that opprejs the hireling in 
 his wages. And, certainly, if we had but 
 a moderate degree of good-nature, joined 
 to common honcfty, we fhould be fo far 
 from opprefUng the hireling, by diminifh-
 
 Ser. ii. to their Servants. 215 
 
 ing his juft demands, that we fliould 
 rather add to them 3 we fhould take delight 
 to fee our poor dependents thrive and profper, 
 and become happy under us. For, furcly, the 
 mod glorious power and ufe of wealth is, to 
 diffufe joy, and health, and happinefs, where, 
 ever we come. That nobl e emblem of Ne- 
 buchadnezzar, ^Dan. iv.) fhould, in fome 
 meafure, be that of every man of. power 
 and wealth in the world. A flourifhing for- 
 tune fhould, in this refped, refemble a flou- 
 rifhing well-grown tree , as it grows great 
 and flrong, as the leaves thereof are fair, 
 fo fhould the fruit thereof be much $ and it 
 fhould be meat for many > thefe are its noblcft 
 ufcs,to relieve and to refrefh, to protect from 
 ftorm and tempeft, and projed a falutary 
 fhadc and fhelter all around it. And yet fome 
 of the great trees of our earth are, in the 
 very reverfe of this character, of fo malig- 
 nant an influence, that they keep down and 
 kill all that come under them j and, for that 
 reafon, fhould, like the fruitlefs tree in the 
 gofpcl, be cut down j Why cumber eth it the 
 ground ? And, indeed, it may but too truly 
 be faid of them, not only, Why cumbercth, 
 but alfo, Why curfeth it the ground ? Arid, 
 P 4, tib
 
 2i6 The Duty of MASTERS Ser.u. 
 no doubt, in the juft judgments of Almighty 
 GOD, they are oftentimes not only cut down- 
 for that reafon, but alfo cajl into the f re. 
 
 The fecond duty mafters owe their fcr- 
 vants is, to correct them in their faults: and 
 this they are to do, not in fuch violence, and 
 heat of paifion, as may overfet their reafon, 
 and carry their correction to excefs ? nor yet 
 with fuch a Stoic calmnels, as might make it 
 be miftaken for deliberate cruelty, but with 
 a temperate degree of juft and refonable re- 
 fentment, and fuch as may convince their 
 fervants of the evil and error of their con- 
 duft. For fervants are at all times apt enough 
 to imagine, their mafters only correct them 
 to gratify their own ill-nature, or ill-humour> 
 without any regard to their amendment; 
 and, therefore, fome pains fhould be taken 
 to remove this prejudice, and to fatisfy our 
 fervants, that our reproofs are meant for their 
 good, and that we take much more pleafure 
 in feeing them do their duty as they ought, 
 than in punifhing them for the negled of it. 
 And this will make the duty of fervants to 
 their mafters, like the duty of mankind to 
 Almighty GOD, at once an happy and a rea- 
 fpnable fcrvice. But, if this will not do, as,
 
 Ser.n. to their Servants. 2ij 
 
 GOD knows, many of them arc infenfible 
 to all rational methods of convidion, 
 then {harper and fevercr methods are to be 
 made* ufe of : and, indeed, fomc fcrvants 
 are of iuch rough and intractable difpofitions, 
 fo haughty, and fo hardened, that they arc 
 not to be fubdued other wife than as we arc 
 told a great captain fubdued rocks, by fire 
 and vinegar. But, although feycrity be nc- ' 
 cefTary fometimes, care fhould be taken never 
 to ufc it, but wlien it is neceflary } -arid, 
 therefore, that teizing vexatious humour "oiE 
 fomc mafters is carefully to be avoided, that'' 
 dwells eternally upon a fault, and delights 
 in perpetual taunts and infults, upon the 
 conduct and character of fuch as are in fab-' 
 je&ion to them. This, as it is hateful and 
 inhuman, fo likewife it is a fervile difpo- 
 fition, and is a fure argument of an abjeft 
 
 mean mind. 
 
 ,x i boo" 1 ? 
 
 But to proceed. 
 
 1 . , , | I r. a ; < 
 
 The point where fervants have moft need 
 of correction and admonition, and yet meet 
 with leaft of it, is, in relation to their duty 
 to GOD. Men are apt enough to chaftife 
 neglect and error in the conduct of their 
 as far as it regards their own con- 
 cerns 5
 
 2 1 8 The Duty of MASTERS Ser. 1 1 / 
 ccrns j but the concerns of Almighty GOD, 
 the intereft of religion and virtue, is of Icfs 
 moment with them. And yet, in reality, the 
 diflionour done to Almighty GOD, and the 
 eternal ruin of the meaneft mortal, confe- 
 quent to that diflionour, are, in themfelves, 
 of infinitely more importance, than all the 
 Concerns of this world put together. Will 
 any lois of this world bear any comparifon 
 with the lofs of an immortal foul ! or any 
 mortal gain weigh again ft that of faving a 
 foul alive ! And, therefore, when mafters are 
 immediately on fire for every tranfgrefljon 
 and negleft of their own will and pleafure, 
 and, at the fame time, cold and unmoved 
 at the greateft enormities againft the righteous 
 and unerring Will of G o D ; it is a fure fign, 
 .that they have great regard to their own in- 
 tcrefr, and very little for the glory of G o D, 
 and the falvation of fouls. And, indeed, 
 this is the great and crying complaint in the 
 qondud of mafters! their utter difregard of 
 the religion and virtue of their fervants! 
 And, to this lamentable negled, fo extenfive 
 and univcrial, is owing the prefcnt general 
 corruption among the lower part of man- 
 ft js notorious, that, fervants are, at 
 
 "this
 
 Scr. 1 1 . to their Servants. 219 
 this day, the moft abandoned and profligate 
 part of the creation ; and, when thefe marry, 
 or, which is much more frequent, become 
 parents by their crimes, their wretched uTue 
 are brought up without any fenfe of con- 
 fcience, or fear of GOD; for how fhould 
 they infpire any fenfe of religion into their 
 children, who are utterly void of it them- 
 felves ? And thus the lower part of mankind 
 go on from ignorance to iniquity, and are, 
 at this moment, arrived to fuch an unfpeak- 
 able degree of corruption, as is amazing to 
 behold, and dreadful to think of! fuch as 
 were fufficient to draw down G o D'S heavieft 
 judgments upon the land : fb that we may 
 cry out againft this nation, as Ifaiah does 
 againft the Jews, in the ift ch. of his pro- 
 phecy, Ah Jinful nation, a people laden with 
 iniquity, a feed of evil-doers, children that 
 are cormpters ! Tjey have provoked the Holy 
 One oflfraelunto anger 5 they are gone away 
 backward. And to what is all this abomi- 
 nation, all this dreadful mafs of iniquity, fb 
 juftly to be afcribed, as to the negled of 
 matters? their conniving at the profanenefs 
 and irreligion of their fervants, and intirely 
 negledinsr, either to exhort them to virtue 
 
 and
 
 226 *fhe Duty ^MASTERS Scr.ir. 
 
 and goodnefs ; or to oblige them to a con- 
 ftant attendance upon the fervice of GOD. 
 And, furely, mafters of families would never 
 be fo carclcfs in an affair of this confequence, 
 did they conitder what a fevcre account they 
 {hall give of this condud at the laft. All 
 mafters of families are governors and rulers 
 in their own houfes ; and it is the duty of 
 rulers to watch over the condud: of ail per- 
 ions under their care, efpccially thofe parts 
 of it that are of the laft confequence to 
 themj and, therefore, as ajl rulers fhould 
 be the miniflers of GOD for good ', ib fhould 
 they likcwife be a terror to evil 'works. That 
 this was 'David's fenfe of the matter, appears 
 from the ci. *Pfal. where he folemnly 
 profefles, that he will employ none but the 
 righteous in his fervice, and will not allow 
 any wicked perfons to be parts of his family. 
 He that walketh in a perfettway* he flail 
 ferve me. He that worketh deceit, flail not 
 dwell within my houfe. He that telleth lyes y . 
 fhall not tarry in my fight. And, as this is 
 the duty of all mafters, as much as it was 
 'David's, fo likewife is it no lefs their in- 
 tcreft; and this upon two accounts: firft, 
 
 With
 
 Ser.n. to their Servants. 221 
 With regard to their children; and, fecondfy, 
 With regard to their fortune. 
 
 Firft, With regard to their children : for, 
 as few parents have leifure, or are able 
 wholly to take care of their children them- 
 felves, there is often a necefllty of commit- 
 ting them to the care of fervants 5 and it is 
 certain, that, according as thofe fervants are, 
 cither wicked, or well inclined, the child is 
 early initiated, either in the ways of virtue, 
 'or in the ways of vice ; and, as earlier habits 
 laft longer, and are harder to be defaced, if 
 parents have any regard, either to the hap- 
 pinefs of their children in this world, or 
 their falvation in the next, nothing ought to 
 be of nearer concern to them, than to com- 
 mit them to the care of virtuous and reli- 
 gious fervants in their tender years. 
 
 As to the other point, furely nothing can 
 
 be more the intcreft of all matters of families, 
 
 than that all their fervants fhould make acon- 
 
 fcicnce of their bufinefs, and fhould perform 
 
 all parts of their duty to them in fnglenefs 
 
 of heart, as unto Chrift. And, therefore, 
 
 the fure way to make them good fervants, 
 
 is to make them good men, and good Chri- 
 
 ftians 5 .and the fure way to make them good 
 
 Chrift ians
 
 222 tteDutyof MASTERS Ser.n. 
 Chriftians is, befides what hath been already 
 urged, to fhew them good example, which 
 was the third thing I propofed to fpeak to. 
 
 Matters fhould fet their fervants a good 
 example. Example fways the whole world, 
 and either ruins or reforms it, as it is good 
 or evil 5 as kingdoms are influenced by the 
 example of the prince, and armies by the 
 example of their captains, and all focieties 
 of men by fuch as have authority over them 5 
 families naturally fall into the imitation of 
 their fathers, and fervants are led infenfibly 
 into the manners of their matters. A good 
 example is like a light fet up on high, to 
 guide mankind in the ways of falvation and 
 truth 5 and, therefore, our blefied Saviour 
 commands his difciples, and in them all 
 Chriftians, Let your light fofiine before men t 
 that they may fee your good works, and glo- 
 rify your Father 'which is in Heaven. The 
 light of a good life is, indeed, a fiient, but 
 k is, at the fame time, a ftrong, a living, 
 and almoft an irrefiftibl e exhortation to good- 
 ncfs 5 its native beauty attracts the love and 
 admiration of ail that behold it j and what 
 men admire, they imitate? and if good ex- 
 ample hath force enough to draw men to 
 i the
 
 Ser . 1 1 . to their Servants. 223 
 
 the imitation of it, alas ! ill example hath 
 yet a ftronger and mightier influence j it 
 prevails even againft exhortation and in- 
 ftrudionj and it is vain for an ill man to 
 exhort to virtue and goodnefs, as long as his 
 pradice contradids his precepts; for it is 
 much eafier to ruin by example, than to re- 
 form by precept 5 as it is far eafier to pull 
 down, than to build up; and, therefore, it 
 is vain for a leud, a profane, an idle, and 
 drunken matter, to exped a modeft, a fobcr, 
 an induftrious, and a pious family. And> 
 indeed, how can a wicked matter fo much 
 as expect, that a fervant fhould be faithful to 
 him, for the little pittance he receives from 
 him, when he himfelf is fo notoriously un- 
 grateful and unfaithful to GOD, in return for 
 all the bleilings of life? If you exped your 
 fervants fhould be honeft and good men, let 
 them fee you go to church constantly, and 
 behave yourfelves with becoming humility 
 and devotion when you are there 5 Jet them 
 fee you act honeftly andconfdentioufly in all 
 your dealings 5 let them not obferve you ha- 
 bitually carelefs to retire into your clofet to 
 your morning and evening devotions; or 
 rather (not merely to infift upon negative 
 
 goodnefs,
 
 2 24 TJrtDuty of MASTERS Ser. 1 1. 
 
 goodncfs, or ceafing to do evil) let them 
 obferve you religioufly careful to call your 
 whole family together, to join with you in 
 the worfhip of GOD 5 let them never hear a 
 loofc exprdllon, a ra(h oath, or a profane 
 jeft, out of your mouths > Let your light fo 
 jbine before them, that they may fee your 
 goodixorks, and then will they be naturally 
 led to, glorify your father isuhich is in Hea- 
 ven. And, furely, there cannot be a more 
 lovely, there cannot be fo lovely, fo glorious 
 an employment in life, as that of -leading in 
 the ways of falvation and truth, and con- 
 ducting to eternal happinefs. Caftain of 
 our falvation^ is the moft glorious title that 
 ever was conferred even upon the Son of 
 G o D 5 and, if fo, certainly the contrary to 
 all this, the condu&er to vice and villainy, 
 the leader to death and deftrudion, is the 
 dreadful left employment, as well as the moft 
 hateful character, in life. 
 . But, fourthly, As mafters are to admonifh 
 fervants in the ways of their duty, and to fet 
 them good example, fo likewife are they to 
 allow them means of inftru&ion, and leifure 
 to perform their duty towards GOD. And 
 this may be done at fmall expence, both of 
 
 time
 
 Ser. ii. to their Servants. 225 
 time and money, by allowing every member 
 of your family a Bible, and Prayer-book, toge- 
 ther with the Whole Duty of Man ; and, if 
 that be too great an expence, allowing one 
 of each to the family in common. And, as 
 the rates of thefe excellent books are, by 
 the pious charity of fome good men, reduced 
 very low, this is an expence that moft fami- 
 lies can well bear ; or, if any are yet fo poor, 
 as not to be able to go to this fmall expence, 
 I am fatisfied, that, by a modeft application 
 to their parifh minifter, fuch an invaluable 
 treafure might be eafily obtained; and, 
 when it is obtained, a very fmall portion of 
 leifure, allowed to the fervants, for reading 
 and contemplation, at proper feafons, will 
 be fufficient for their inftrudion in that which 
 fhould be the great bufinefs of life, their duty 
 both to GOD and man: And this may be 
 done on holidays, and other feafons of lei-, 
 fure ; or, if an hour or two were now-and- 
 then allowed to fervants for this very purpofe, 
 as an extraordinary reward of diligence, pof- 
 fibly it might return to very good account. 
 And, be allured, one hour, thus employed, 
 will bring a blefling upon all the reft. Or, if 
 this be more than the ncceflary bufinefs of 
 CJ.
 
 226 7%e Duty of MASTERS Ser.n. 
 
 your calling will allow, (as I am fatisfied it 
 is not) the Sabbath is the Lord's, let that, 
 at leaft, be allowed your fervants, for their 
 inftrudion in the ways of falvation and life j 
 and let it not only be allowed, but fee that 
 it alfo be employed in hearing of fermons, 
 and attending upon the publick worfhip of 
 GOD: And, above all, take care they arc 
 not with-hcid from the fervice of GOD, by 
 being employed in the fervice of your luxury, 
 vices, and vanities, as is too often the cafe 
 of cooks and coachmen ; and, if they are 
 fometimes with-held by the ncccflary duties 
 of their place, be it your care to fee thofe 
 omiffions made up by a diligent attendance 
 at other feafons. 
 
 The la ft duty of mafters is, to encourage 
 their fcrvants in well-doing. 
 
 Rewards and punilhments are the great 
 fprings and wheels that fet the whole world 
 in motion ; there is hardly any thing to be 
 done in life, without the aid of one or both 
 of thefe. And, forafmuch as there is a pride 
 in human nature, that often fets itfelf againft 
 correction, and is reftive to reproofs, but 
 pliant and yielding to the leaft expreflions of 
 kindncfs, it is frequently found, that applauie 
 
 and
 
 Sen ii. to their Servants. 227 
 and encouragement have more influence 
 upon us, than correction and puniftiment. 
 Pride is like the ruft that feizcs and ftiffens 
 the fpring of an engine, and checks its mo- 
 tion, fo that no force can fet it to work ; 
 but kmdnefs is like oil, which fmooths and 
 fupples the machine, in fuch a manner, that 
 the parts move of themfelves. And this 
 gentle method of dealing with our fellow- 
 creatures is GOD'S own method of dealing 
 with mankind; who, we are aflured, doth 
 not afflifl willingly , nor grieve the children 
 of men-, -who delight eth not in the death of 
 afinner? but rather that he Jhould turn from 
 his wickednefs and live 5 and chufes rather 
 to lead us to repentance by his goodneft, 
 than to drive us to it by his wrath. And, 
 as prudence and humanity prompt us to take 
 this method of exciting our fervants to duty, 
 fo juftice and equity require, that when they 
 have excelled in it, they fhould be rewarded 
 and encouraged to the utmoft of our power 5 
 for the fame motives that excited them to 
 excel, are the bcft engagements upon them 
 to continue in well-doing. And, G o D 
 knows, when a fervant is truly faithful and 
 diligent in the difcharge of his duty, all the 
 2 encou-
 
 228 7%e Duty ^MASTERS Ser.n. 
 encouragement in our power is juftly due to 
 him. And, to fpeak reafonably upon this 
 head, when a man lays out his whole time 
 and care in our fervice, and makes it the 
 ftudy and bufinefs of his life to confult our 
 happinefs, and our intereft, how canfuch a 
 fervant be too much encouraged ? or, rather, 
 how can he be rewarded enough ? 
 
 And yet, after all, I am fenfible, there is 
 one objection to this dodrine, which I don't 
 well know how to get over 5 and that is, 
 that the greater part of fervants will not bear 
 to be encouraged, but are wont to grow fo 
 infolent, as foon as their matters have {hewn 
 any uncommon regard to them, that they 
 immediately become intolerable, not only 
 to their fellow -fervants, but even to their 
 matters thcmfelves -, for it is the nature of 
 fervilc fpirits, to be cither low and creeping, 
 to a fault ; or imperious and proud, beyond 
 bearing : and, in truth, I am at a lofs what 
 to fay upon this head, or what method of 
 conduct to prefcribe in relation to fuch diipo- 
 fitions as thefe, unlefs we imitate the conduct 
 of Almighty GOD, who rejlfleth the proud, 
 but giveth grace to the lowly. If fervants 
 always found that they conftantly rofe in their 
 
 matter's
 
 Ser.n. to their Servants. 229 
 
 matter's favour in proportion to their mo- 
 defty and humility, and, on the other hand, 
 found, that every degree of pride threw them 
 into as great a degree of difgrace, this, joined 
 to proper inftrudion and admonition, would 
 probably have happy effeds upon their difpo- 
 fitions. But, in truth, the great evil, which 
 is the foundation of all this pride and per- 
 verfenefs, is the want of a right fenfe of 
 religion and virtue. If they once knew, 
 that humility would make them amiable in 
 the fight of GOD and man, and that pride 
 would render them deteftable to both, they 
 would foon ftudy to obtain the one, and to 
 avoid the other ; would earneftly feek after 
 the ornament of a meek and quiet fpirit, 
 which, in the jight of God, is of great 
 price -, and, above all, they would remember 
 thofe two fine obfervations of Solomon, one 
 in the xxixth ch. of his 'Prov. and the other 
 
 .ifjV/ <;'' : 
 
 in the xvi. ch. A mans pride fiall bring him 
 low, but honour flail uphold the humble in 
 fpirit. *Pride goeth before deftruttion, and 
 q haughty fpirit before a fall. And thcfe 
 proverbs I would recommend to all fervants 
 to bear about them, like jewels of in- 
 eftimable value, and repeat them with their 
 (^ 3 prayers,
 
 230 *fheDuty ^MASTERS Scr.ii. 
 
 prayers, as the fureft charms, not only to 
 prefcrve them in their places, but likewifc 
 keep them in favour both with GOD and 
 nun. 
 
 JBut there are two inftances of encourage- 
 ment, which I have not yet mentioned j and 
 thofe are, the regard that fhould be had to 
 the merits of a good fervant in the laft wills 
 of the matters, and when the fervant is paft 
 his labour. 
 
 As to the firft of thefe : Forafmuch as the 
 fmall pittance which is paid to fervants under 
 the name of wages, is, GOD knows, but a 
 poor reward for fidelity and diligence 5 it is 
 the duty of a mafter to remember a good 
 fervant in his laft will 5 to make the beft pro- 
 vifion he can for him, againft that time when 
 it will be no longer in his power, either to 
 reward his fidelity, or relieve his wants ; and, 
 therefore, I would have a dutiful and con- 
 fcientious fervant always confidered in the 
 next degree to a dutiful child, and before a 
 child that was undutiful, agreeably to the 
 wife man's rule, xvii. Prov. 20. Awifefer- 
 vantjball bear rule over a fon that caufeth 
 Jhame, and flail have part of the inhe- 
 ritance. 
 
 A*
 
 Ser. u. to their Servants. 231 
 
 As to the fecond point ; to wit, the regard 
 due to a fervant when he is paft his labour : 
 J think there cannot be a greater inftance of 
 cruelty and inhumanity, than to fufFer an 
 aged fervant, who hath fpent the vigour of 
 his youth and health in our fervice, to be 
 reduced to mifery and want, when his in- 
 firmities have difabled him from further la- 
 bour. Humanity would prompt us to take 
 fome care, even of a brute, in the fame 
 cirjcumftancesj for a brute, that had laboured 
 out his ftrength in our fervice, that he might 
 pot want pafture and fhelter for the poor 
 remains of his life : and, furely, much more 
 fhould it oblige us to take fome care of our 
 poor fellow-creatures, of an aged and a faith- 
 ful fervant, in the decline of life. Methinks 
 J hear the old fervant crying out to his mafter 
 in this condition, as T^avid doth to his GOD, 
 in the Ixxift ^fal. Caft me not away in the 
 time of age , for fake me not when my ftrength 
 faileth me. 
 
 The cafes of fickncfs, or accidental lofs of 
 limbs, in our fervice, which difable from la- 
 bour, fall alfo under this head, and are rather 
 more calamitous than the cafe of old age, 
 and, confequently, call at leaft for equal 
 (^ 4 com-
 
 232 7%e Duty of MASTERS Ser.n, 
 
 compailion and humanity at our hands ; and, 
 therefore, the cruelty of thofe mafters is 
 never to be forgiven, who make the mifery 
 and misfortunes of their fervants, reafons 
 for cafting them off. With what face can fuch 
 creatures cry out to GOD in their own cala- 
 mity, as ^David doth in his diftrefs, Turn 
 thee unto me, and have mercy upon me, for 
 I am defolate, and in mifery ? O go not far 
 from me ; for trouble is hard at hand, and 
 there is none to help me. Therefore, my be- 
 loved brethren, be ye merciful, as your Fa- 
 ther, 'which is in heaven, is merciful, and 
 fail not to (hew all the pity and companion 
 to your poor fervants, which you yourfelves 
 hope for, and will have need of, at the 
 hand of G o D, your great Lord and Matter. 
 
 And thus I have done with the feveral 
 branches of the duty of mafters to their fer- 
 vants; and have fhewed, I hope, to your 
 fatisfadion, Firft, That you are to do jufticc 
 to them in paying them their wages punctu- 
 ally and honeftly, and not laying more la- 
 bour upon them than they are able to bear. 
 
 Secondly, That you are to corred them 
 in their faults 5 and that in fuch a manner, 
 as is moft likely to avail for their amendment, 
 
 efpecially
 
 Scr. n. to their Servants. 233 
 
 efpccially fuch faults as are committed againft 
 the law of GOD; fuch as lying, fwearing, 
 profanenefs, lewdnefs, and all vices and im- 
 moralities whatfoever : and this you muft 
 do, as well for their falvation-fake, as alfo 
 to guard your children from the infeftion of 
 their manners, who, if your fervants are 
 corrupt, will hardly efcape being tainted by 
 them. 
 
 Thirdly, I mewed you, that you were 
 obliged to fet your fervants good examples, 
 by honefty and confcience in all your deal- 
 ings, and by an exemplary life of piety and 
 virtue. 
 
 Fourthly, That you were to allow them 
 proper means of inftruflion in their duty to 
 GOD and man, the ufe of Bibles, and other 
 books of devotion, and a proper portion of 
 time to perufe them : the Sabbath, efpecially 
 fet apart for this end, is not only freely to 
 be allowed them, but care is to be taken that 
 it be employed by them in hearing fermons, 
 and attending upon the public worfhip of 
 GOD. 
 
 ,-. ,3^* ' 
 
 And, in the laft place, as you are to cor- 
 reft your fervants in vice and error, fo are 
 you to encourage them in well-doing; to 
 
 fupport
 
 234 The Duty 0/* MASTERS Ser.i i. 
 fupport them when they are paft their labour, 
 and make the beft provision you can for 
 them at your death. And the confequcnce 
 from all this will be, that your lives will be 
 eafier, and your bufinefs be infinitely better 
 done, than otherwife they ever would, or 
 ever will be. 
 
 And now, my brethren, if ye know all 
 thefe parts of your duty, happy are ye, if you 
 do them. 
 
 And, indeed, you ought to do them from 
 thefole motive mentioned in my text, know- 
 ing, that ye alfb have a Mafler in Heaven, 
 neither is there refpett of perfons with him. 
 The little temporary diftindions of lord and 
 matter are calculated only for this world; 
 for, in the world to come, all titles fiiall 
 vanifh, and all diftindions ceafe, and man- 
 kind fhall be reduced to their original equa- 
 lity : high and low, rich and poor, the 
 matter and the fervant, all {hall be fum- 
 moned before the Great Tribunal of Gop; 
 all fhall appear alike, without precedence, 
 and without diftindion, other than what 
 their merit fhall give them in the fight of 
 GOD ; with regard to every thing elfe, equal, 
 as in the grave they rofe from. 
 
 Good
 
 Sen. ii* to their Servants. 235 
 
 Good GOD! howftrangely, how intirely, 
 and how fadly, will the ftate of things here 
 below be reverfed and changed at the Great 
 Day of account ! when the mighty men of 
 the earth (hall be ftript of all their orna- 
 ments and honours, and the title of good 
 and f ait hfulj errant, (hall be the higheft and 
 nobleft diftindion ! Then fhall the fons of 
 vanity fee themfelves reduced to a level with 
 their meaneft flaves; and not only fo, but 
 (hall fee fome of thofe {laves placed high 
 above them. How will their proud hearts 
 be mortified, to behold thofe poor wretches, 
 wretches whom they would now fcarce 
 vouchfafe to look down upon, exalted to 
 high degrees of honour and eminence, and 
 themfelves reduced to the loweft condition 
 of mifery and contempt ! fo low, that thofe 
 very flaves (hall pity them > fo low, as, per- 
 haps, to beg a fmall charity from the meaneft 
 of their creatures 5 as the rich man in the 
 Goipel, who was cloathed in purple, and 
 fared fumftuoufly every day, was reduced to 
 beg relief by the hand of that wretched 
 creature, who fe fores the dog licked at his 
 gate-* to beg, that Abraham would fend 
 Lazarus to dip the tip of his frtger in cold 
 
 water,
 
 ( 
 
 236 The Duty of MASTERS Ser.n. 
 
 water, to cool his tongue. How many haughty 
 mafters will be reduced to the like fad eftate 
 at the Laft Day ; fuing to their flaves, and 
 fuing, as he did, to be denied j and receive- 
 ing, inftead of relief, the fame fevere return, 
 Thou, in thy life-time, receivedft thy good 
 things, and this, thy {lave, evil things, at 
 thy hands 5 but now he is comforted, and 
 'thouart tormented! 
 
 
 
 Therefore, my beloved brethren, let your 
 loins be girded about, and your lights burn- 
 ing, and ye yourfelves like unto men, that 
 wait for their lord. Oh, fet not your hearts 
 upon the little temporary diftindions of lord 
 and matter, but remember that jour Mafter 
 is alfo in Heaven, neither is there refpefl of 
 ferjbns with him. Remember, that the 
 meaneft (lave upon earth is upon the fame 
 foot of natural equality, and of equal ac- 
 ceptance, in the fight of GOD, with the 
 mightieft monarch in the univerfe ; all 
 equally the fons of GOD, and heirs of ever- 
 lafling faivation. What are all the wealth 
 and power of this world, upon which we fo 
 vainly value ourfelves ? What are they but 
 great ftewardfhips, of which the owners fhall 
 give a fevere account at the Laft Day ? What 
 
 then
 
 Ser, ii. to their Servants. 237 
 
 then is the great bufinefs oflife, but to pro- 
 
 vide, that we may behave ourfelvesfo in this 
 
 account, that, at the laft, we may be found 
 
 in the charader of that faithful and wife 
 
 Jleward in the Gofpel, whom his lord jball 
 
 make ruler over his houflold, to give them 
 
 their portion of meat in due feafon. Bleffed 
 
 is that [ervant whom his lord, when he 
 
 comet h, fhall find fo doing. But, if that 
 
 ferv ant flail fay in his heart, My lord delay- 
 
 eth his coming, and Jball begin to beat his 
 
 fellow fervants, and to eat and drink, and 
 
 be drunken, the lord of that ferv ant flail 
 
 come in a day when he looketh not for him, 
 
 and at an hour when he is not aware $ and 
 
 flail cut him afunder, and appoint him his 
 
 portion with the unbelievers. 
 
 From which dreadful and intolerable 
 doom, GOD, of his great mercy, deliver all 
 that hear me ; through the merits and medi- 
 ation of JESUS CHRIST, our only SAVIOUR. 
 Amen. 
 
 
 SER-
 
 
 < 
 
 N liv^/J'"*'^. *'?-, *'* 
 
 V ' ,l 
 
 ' ' 
 
 Jr. 
 
 vtwv. 
 
 t-i ; i ^st 'itsjO- 
 l^tib-.v;^ 
 
 O T no'j
 
 239 
 
 SERMON XII. 
 
 ROM. XIII. Part of ver. 8. 
 Owe no man any thing, but to love one 
 another. 
 
 TH E Apoftle, having in the foregoing 
 verfe injoined us to render to every 
 
 one their dues Tribute to whom tribute, 
 
 cuftom to 'whom cuftom, honour to whom 
 honours fubjoins as an enforcement of the 
 
 fame precept in other terms Owe no man 
 
 any thing. He firft expreffeth the precept 
 pofitively 5 Render to every one their dues $ 
 and then, to enforce it yet ftronger, he varies 
 his phrafe, and lays down the fame precept 
 a fecond time, in negative terms ^-Oweno 
 
 man any thing Owe no man any thing, 
 
 jut to love one another ; /. e. difcharge every 
 engagement, every obligation you are under, 
 to every man, in every relation of life : take 
 care you owe no man any thing but love 
 
 and
 
 240 'The Duty of Ser.ia. 
 
 and good-will 5 for that is a debt, which, 
 though you always pay, yet you will always 
 owe 5 that is an obligation that never ends 
 but with your life. 
 
 The precept here delivered is general, and 
 extends to every inftance of focial virtue: 
 but the bufinefs of this difcourfe {hall be, to 
 apply it to one particular duty, which is as 
 little pra&ifed, and perhaps lefs taught, than 
 any other j I mean the duty of paying debts : 
 a duty of as great confequence to the well- 
 being of fociety, as any other whatfoevcn 
 as comprehending under it one great and 
 important branch of commutative jufticej 
 and yet as utterly and as openly difregarded, 
 as if neither the laws of GOD, nor Man, nor 
 Nature, exacted it of us. And therefore, to 
 awaken you into a right fenfe of this duty, 
 I fhall confukr the evils that attend the ne- 
 glect of it, both as they regard the Debtor, 
 and as they regard the Creditor. 
 
 And, firft, with regard to the Debtor 
 
 Nothing is npre manifeft than that carelcf- 
 nefs in contracting debts, and negligence in* 
 difcharging them, is one of the mod un- 
 happy characters in life, and fuch as draws 
 more evils- after it, than <;an well be counted 
 ** or
 
 Ser. 1 2. paying DEBTS. 241 
 or conceived : that fpirit, as it is the effcd, 
 fo it is the caufe of extravagance. Money 
 borrowed is fo much clear gains to a thought- 
 left mortal, that has nothing but the grati- 
 fication of his pleafurcs at heart 5 and with 
 how much more cafe, and lefs interruption, 
 this may be done, the better. The confe- 
 quences of fuch a conduft, are reflexions 
 which can only proceed from that wiftlom 
 which they openly defpife, or are utterly in- 
 capable of. This, of neceffity, gives them 
 up a prey to the artifices of wily villains, 
 that lie in wait to deceive : for there are thofe 
 in the world whofe whole bufinefs and pur- 
 pofe of life is to watch and to feed the follies 
 of fuch extravagants : they give by ounces, 
 that they may receive by pounds. They are 
 in the condition of the husbandman, who 
 commits his feed to the earth, in profpecl: of 
 a good harveft, greater, or lefs, accord ing to 
 the richnefs of the foil. They well know, 
 that the perfons they deal with, arc bad 
 computers, and worfe accountants ; and 
 therefore nothing is more eafy than to im- 
 pofe upon them in the value of what they 
 vend, or the quantity of what they receive. 
 And if they ihouid at any time happen to 
 R be
 
 24 i 2fo Duty of Set. 12, 
 
 be reftive, and fufpecl they are defrauded, 
 the men of the world know very well how 
 to bring them down again to their own 
 terms : they manage them, as skilful war- 
 riors fubdue ftrong towns 5 they ftarve them 
 into compliance : they know, it is but hold- 
 ing their hand, and refufing to feed their 
 extravagance, to make them fubfcribe to 
 any conditions they think fit to impolc^o yl 
 How far do thefe men outdo the folly of 
 Efau ? He fold his birth-right to gratify a 
 real and .craving want, and yet he finned in 
 felling it. But thcfc men facrifice theirs to 
 fuch wants as are falfe and fantaftic : to appe* 
 titcs that will not be fatisfied, or at leaft 
 ought not to be indulged : nay, they often- 
 times facriftce their health, as well as then: 
 inheritance, even to wantonels and fulnefs. 
 The truth of it is, men of this character are, 
 for the moft part, in a worfe condition than 
 that of Solomons horfe-leech, that hath two 
 daughters, crying^ Give, give. Wine and 
 women, play and pleafure, are the daugh- 
 ters of the horfe-lcech, lefs limited in their 
 number, but not lefs craving, wafting, and 
 infatiable ; and whoever fuffers them to 
 fatten on him, is effectually undone. If men 
 contracted
 
 Sen 12. paying DEBTS. 243 
 contra&ed debts for the neceflaries of lif> 
 which they could no otbefwile procure, 
 they were cxcufable ; but to purchafe need- 
 lefs, nay perhaps pernicious vanities, at the 
 hazard of health, and fortune, and liberty ; 
 at the hazard of every thing that is good 
 and valuable in life, is folly paft forgivenefs! 
 And yet, if it were only a folly, it might 
 be borne with : but in truth, this habit of 
 running thoughtlefly into debt, draws many 
 other worie habits after it : lying, fwearing, 
 cheating, and all kinds of vice and villainy, 
 are itsfure attendants 5 nay, fometimes, event 
 murder, and an open defiance of publick 
 juftice, as hath been feen in moi than one 
 unhappy and dreadful inftance. It is like 
 that evil fpirit in the Gofpel, who when he 
 hath gotten pofTeflion, taketh with him feven 
 other fpirits more wicked than himfelf j and 
 they enter in, and dwell there j and the loft 
 flate of that man is unfpcakably worje than 
 the frfl. 
 
 A fpirit of extravagance, long ufed to be 
 indulged, cannot bear to be reftrained, or 
 refufed : and if it may not be gratified in 
 the ufual way, yet gratified it mutt be at; 
 any rate. If credit be checked in the conv 
 R i mon
 
 244 *fhe Duty of Ser. 12. 
 
 moil courfe, new chancls muft be cut, and 
 new fources opened : and this muft be the 
 work of falfhood and fraud, and every wicked 
 artifice that can be devifcd. By this means 
 the mind becomes corrupt and depraved to 
 the laft degree; and the man is gradually 
 fitted for the converfation of fiends. Nay, 
 this fin is as ftupid with regard to this world, 
 as other fins are with regard to the next : it 
 facrifices all the folid and lading fatisfa&ions 
 even of this life, to fmall, prcfent, moment- 
 ary gratifications, without the leaft thought 
 of the dreadful confcquences that await 
 them ; and it ends, even in this world, as 
 other vices do in the next, in the lofs of 
 liberty and happinefs, and the calamities of 
 a dreadful confinement among curfed fpirits; 
 
 for a gaol is, indeed, another Hell upon 
 
 earth, and the bed emblem of that manfion 
 of mifcry ; where you are furrounded with 
 nothing but fin and affliction, where aban- 
 doned wretches become yet more aban- 
 doned by locicty and example ; by the. 
 converfation of mifcrcants more vile than 
 thcmfclves ; by mixing with the moft cor- 
 rupt and profligate part of mankind 5 in- 
 flaming their pad guilt by new and greater 
 
 cnbr-
 
 Ser. 12. paying DEBTS. 245 
 enormities every day j living in utter defiance 
 of GOD and goodnefsj and, for the moft 
 part, dying either in a hardened impenitence, 
 or the horrors of defpair. And yet this is 
 the end to which the young, the gay, the 
 plcafurable part of mankind are hurrying on, 
 with as much eagcrnefs, as if they thought it 
 impoflible ever to be attained too foori. And 
 indeed, if this were only the puriuit of 
 youthful folly, the evil were in fome degree 
 to be endured, bccaufc age and experience 
 would be fure to abate it 5 but, in truth, it 
 is often the vice of every age, zti$'~*ex&fy 
 
 condition in life where-ever pride and 
 
 vanity reign,, there extravagant aims are pur- 
 fued, and fantaftic diftindions fought after, 
 at the hazard of every felicity and fecurity in 
 life. Turn your eyes upon the world, and 
 you will behold one half of mankind living 
 apparently above their fortune 5 and what is 
 living above their fortune, but living to fure 
 deftrucHon, both of thcmfclvcs and family, 
 as well as all thofc they deal with ? One man 
 is above making ufc of the limbs which GOD 
 hath bcftowcd upon him, to convey him 
 where his bufincfs calls; and fo rides in a 
 coachj- for a ffcw 4 months, at the hazard of 
 R 3 wanting
 
 246 Tie Duty of Ser. 12. 
 
 wanting fhoes for the reft of his life, when 
 his folly hath reduced him to his feet. 
 
 Another, who hath wherewithal to pur- 
 chafe a houfe, every way convenient, and 
 fuited to his circumftances, cannot be con^ 
 tent without magnificence, and rooms of 
 ftate, which are of no ufe, but to be looked 
 at :~ thefe are not to be attained without a 
 foreign fund 5 and, juft when the building 
 is at the point of being finifhed, his creditors 
 tome and take pofleffion of it, and he and 
 his family are turned out of doors - and, 
 perhaps, without cloaths enough to cover 
 their nakednefs, or hide their fhame 5 it may- 
 be too, without knowing how to be fheltered 
 from the inclemency of the weather, or 
 where to feck for a morfel of bread. This 
 is oftencr the cafe, in effeft, though not 
 exactly in the circumftances now mentioned, 
 than is commonly imagined ; nor are the 
 inftances few, or rare, of perfons utterly 
 undone by living beyond their fortune. In 
 this condition, abandoned at once by their 
 friends, and by the fund or income by which 
 they fubfifted, deferred by every thing but 
 their pride, Whither fhall the unhappy 
 Wretches turn themfelves ? Their vanity fets 
 
 them
 
 Sen 1 2. paying DEBTS. 247 
 
 them above all honeft induftry in a low way; 
 for that, for the moft part, remains with 
 them, like a running fore, that drains their 
 vitals; and either urges them to ftarve, in an 
 honourable way, or drives them to violent 
 and defperate courfes for fubfiftence, till they 
 end in infamy. And although fuch a creature 
 is little to be pitied upon his own account, 
 yet is his fall often to be lamented, on account 
 of many others, that are involved in his ruin : 
 an honeft friend, that was drawn in to b* 
 bound for him, and is undone by his bene- 
 ficence; or an innocent family, that were 
 too young to be partners in his folly, and 
 yet muft fhare his fate, and are given up by it 
 to proftitution or poverty; or an honeft and 
 kind parent, who expended more than he 
 could well afford, to bring his fon to more 
 advantage into the world ; perhaps, too, a 
 virtuous, and a valuable woman, innocent 
 f his pride, and yet crufhed in his fall ; tho', 
 it is to be hoped, this rarely happens, the wife 
 being too often the great incentive to the 
 husband's vanity, and, of confequence, left 
 to be lamented in the ruin in which fhe is 
 involved. Thefe, and a thoufand {tich-like 
 Calamities, arc the neceflary and unavoidable 
 R 4 con-
 
 24.8 The Duty of Ser.i2. 
 
 confequenccs of profufion and extravagance, 
 of carelcflhefs in contracting debts, and neg- 
 ligence in difcharging them : thefc are the 
 evils which thoughtlcls mortals draw upon 
 their own heads, and thole of their nearcft 
 friends, by vanity and unthrift. And yet, 
 great and various as thefc are, they are few 
 and inconfiderable, in comparifon of thofe 
 brought upon the reft of mankind by the 
 fame curled fpirit. 
 
 Every one knows, that the whole bufincfs 
 of trade, by which nations grow great and 
 happy, is carried on by men of diligence and 
 induilry, of fortunes, for the moll part, too 
 fmall (at" icrtfr, at their firft letting out) to 
 fupport them in indolence 5 and that their 
 profit arifcs principally from quick returns. 
 It is plain from hence,, that running in debt 
 with traddmcn,. and neglecting to pay them 
 in due time, is utterly ruinous to the whole 
 bufincfs of trade and commerce, and abib- 
 lutcly dcftruftivc of the very principles upon 
 which it is built, and by which it fubfifts : 
 and yet this is a crime every day committed 
 by men of fortune and quality, with as little 
 remorfc as they eat and drink j and, if the 
 tradefman demands his money, it is odds 
 
 but
 
 Ser 12. paying DEBTS. 24.9 
 but he is either threatened, or turned into a 
 jeft : The foil of Sirach's wife obfervation is 
 here every day verified ; The rich man hath 
 done wong^ and yet he threat eneth ^ the 
 poor is wronged^ And yet he mufl intreat 
 alfo. If threats will not rid thefe men of 
 their importunate creditors, then are they 
 to be deluded with fair words, and plaufible 
 cxcufes, to pay attendance, from day to day, 
 to the lofs of more time, and neglect of more 
 bufmefs, than perhaps the debt is worrh : and 
 fb the firft injury, inftead of being repaired, 
 is doubled. And yet the gentleman debtor, 
 the author cf this evil, is fo far from repent- 
 ing of it, that it is odds but he vaunts his 
 
 wit and dexterity in doing it Asamad 
 
 man (faith Solomon} who cajleth firebrands, 
 arrows, ajid death > fo is the man that dt- 
 cei'veth his neighbour., and faith. Am I not 
 
 in j eft? And, indeed, it is fcarce to be 
 
 conceived, how any man can deal more de- 
 ftruction and ruin around him, than by de- 
 ce : .ving and breaking faith with the fair 
 trader ; for it is well known, his credit, his 
 whole iubfiftcnce, depends upon keeping his 
 word, and being ftridly punctual in his 
 payments, and his p.omifcs; and, if he fail 
 
 la
 
 250 Tie Duty of \ Sfcfc 
 
 in thefe, he is undone at once. And how 
 is it poflible he fliould not fail, if the gen- 
 tlemen he deals with fail him ? He hath no 
 way of raifing money, but by fale of his 
 goods 5 and if thofc, to whom they are 
 trufted, will not pay him, it is impofliblc he 
 can pay his creditors ; and, if he do not 
 pay them, it is impoflible but he muft be 
 ruined, and, perhaps, many more with him. 
 For traders are linked and dependent of one 
 another 5 and one man's fall throws down ma- 
 ny more with him; the mop-keeper is in debt 
 to the maker, or the merchant ; and thefe 
 again to the journeyman, the farmer, or the 
 foreign correfpondent 5 and fo the ruin be- 
 comes complicated, and extended beyond 
 imagination? infomuch that the failure of 
 one man here may affed many others in the 
 remoteft regions of the earth ; may reach at 
 once from weft to eaft, and from eaft to weft 
 again ; and yet the fine gentleman, that thus 
 fcattereth firebrands ', arrows, and dcatk y 
 around him, fhall cry, with great compla- 
 cence to himielf, and, perhaps, with great 
 applaule from his companions, Am I not in 
 jeft ?' fhall pride himfelf in having Impofcd 
 upon the credulity of an indudrious honed 
 
 maw,
 
 Ser. 12. faying DEBTS. 251 
 
 man, (with the added infolence of a con- 
 temptuous name) and appointed him to 
 come for payment the next day after he is 
 gone out of town. And, after all, to what 
 purpofe all this fraud, and falfehood, and 
 delufion ! none in nature, but to have where- 
 withal to feed their folly and extravagance 5 
 to have to throw away upon a horfe, or an 
 
 harlot 5 or to pay a play debt debts of 
 
 honour, as they are called, bat, in truth, 
 debts of infamy j debts, which it was in* 
 famous to contrad, and which it is villainous 
 to pay, to the injury of the honeft trader, 
 A gamefter, a ftiarper, that undoes you 
 with falfe dice, or fleight of hand 5 a wretch, 
 whom it is a fcandal to converfe, or fo much 
 as to be feen with, fuch a mifcreant fhall be 
 paid off, though to your utter ruin: every 
 engagement, every fecurity in life, fhall be 
 facrificed to difcharge him ; whilft the fair 
 dealer, that fupplicd you with the necefTaries 
 of life, is left to rot in a gaol, for the food 
 that fed you, and the cloaths that covered 
 you. Can any thing be conceived more 
 monftrous ? or is it pollible to imagine, how 
 human nature can be funk into a greater de- 
 gree of corruption than this > 
 
 Thefe
 
 252 Tie Duty of Ser. 12. 
 
 Thefe are the practices of the loofc and 
 libertine part of mankind : and, indeed, what 
 better can be expefted from that vicious and 
 thoughtlefs extravagance in which they live ? 
 But there is alfo another race of men, oppo- 
 fite to thefe in all other refpeds, who agree 
 perfectly with them, in not paying their 
 debts, and yet are much more criminal on 
 that fcore : I mean, the needy and covetous 
 rich; who cannot pay, cither becaufe they have 
 made a new purchafe, or becaufe they will not 
 break a fum for which they receive intereft. 
 A greedy purchafer is one that will run in 
 debt with all mankinds and, if he can help 
 it, will pay for nothing .but houfcs or lands ; 
 nay, by his good will, he will not pay for 
 thefe, othcrwife than by the profits that arife 
 from them. The thoughtlefs libertine is a 
 man that fpends more than he hath, and 
 therefore cannot pay : the greedy purchafer 
 is a man that fpends nothing, and hath a 
 great deal, and will not pay, becaufe he would 
 have more. Thefe arc the greateft monftcrs 
 in nature, competitions of covctoufncfs and 
 cruelty? who opprefs and diftrcfs every one 
 they have to deal with; who will pay'iVb 
 man -them fclves, and yet fuffer no mortaWo 
 
 owe
 
 8er. 12. paying DEBTS. 253 
 owe them a peny : they rack their tenants, 
 and grind the face of the poor ; they drive 
 away the afs of the fatherlefs, faith Job^ 
 and take the widows ox for a pledge-, 
 they caufe the naked to lodge without cloath- 
 tng y and they ha-ve no covering in the cold-, 
 they are wet with the Jbowers of the moun- 
 tains, and embrace the rock for fhelter ^ 
 men groan from out the city y and the foul of 
 the wounded crieth out. Thefe men are the 
 peft of fociety, and infinitely worfe than 
 robbers upon the high roads j they rob, not 
 from necefiity, but from the infolence of 
 power and plenty ! in the fpirit of calm cru- 
 elty, and determined villainy ! and, to com- 
 plete their character, they rob oftentimes 
 even under the fhew of friendfhip, with im- 
 punity, and without remorfe : - neither 
 can you guard againft them ; neither can you 
 bring them to juftice, when you are injured. 
 And here the condition of the creditor 
 is indeed deplorable : if the tradefman be 
 importunate for his money, he is fure to 
 difobligc : if it be kept from him for a coiv 
 ftderable time, he muft of neceflity be a great 
 lofer ; becaufe he is deprived of the advan- 
 tage of turning it in trade all that while; 
 
 Whereas.,
 
 254 1%* Duty of Sen *2* 
 
 Whereas, if it had been paid him when it 
 ought, he might reafonably hope to have 
 doubled it before that day. And yet, as the 
 cafe now ftands, he has not the advantage of 
 receiving fo much as the common intereft for 
 it : nay, not only fo, but if he lets it lie above 
 a certain number of years, he lofes the prin- 
 cipal. It is to be preiumed, that one reafon 
 why the law allows no intereft for book- 
 debts is, becaufe the trader cannot afford to 
 let his money lie out fo long as to derive any 
 advantage from it by way of interefb for the 
 intereft of money is but a trifle, in compa- 
 rifon of the advantages it may turn to ill 
 trade , and therefore the law, to lay tradcfmen 
 under a neceflity of calling in their money 
 betimes, allows them no intereft for it, 
 while it is out. But ftill the difficulty remains, 
 how to call it in 5 lince every one knows, 
 that the expences of a law-fuit may very 
 eafily exceed the debt : and at beft, you muft 
 of neceflity be a lofer, even by gaining your 
 caufe. If indeed the law, at the fame time 
 that it prohibited book-debts from bearing 
 intereft, had contrived fome cheap and eafy 
 method of recovering thofe debts, tradefmen 
 had been -well dealt by : but to take away 
 
 the
 
 Sen 12. paying DEBTS. 255 
 the intcreft of their debts, and the prin- 
 cipal, after fomc years, and yet leave them 
 ao way of doing themfclves juftice, but at 
 the hazard of their ruin, hath the appear- 
 ance of great hardfliip. For, befides the ex- 
 celfive expencc of law-fuits, the ill-will that 
 fuch an attempt is fure to draw upon the 
 tradefman, is a weight which few men of 
 that rank are able to bear. The man he 
 goes to law with, and all his friends and 
 dependents, are fure to become his mortal 
 enemies, from that moment. The debtor, 
 in that cafe, feems to think himfelf obliged 
 to abufe the tradefman, and blaft his credit 
 as much as in him lies, to juftify himfelf in 
 ufing him fo ill ; and blafting a tradesman's 
 credit, is the fure way to ruin him at 
 once. | It is finely obferved of an excellent 
 writer, That credit is to the tradefman, 
 what honour is to the gentleman : to a man 
 that is truly fuch, his honour is as dear as 
 his life : to the trader, credit is as life it- 
 felf ; for he cannot live without it. Few of 
 you would knowingly and deliberately in- 
 volve yourfelves in the guilt of murder* and 
 yet you effectually do this, when you blaft 
 tiiQ reputation of an honeji dealer : for de- 
 famation
 
 256 Tie Duty of Ser. 12. 
 
 faniation is death to fuch a one : his bread 
 depends upon his credit, and if he be robbed 
 of it, he muft ftarve ; and certainly, (tabbing 
 a man to the heart, is a much lefs cruelty, 
 than ftarving him to death. Nay, you are 
 as cruel to your own honour in this cafe, 
 as you are to the tradefman's credit and iife : 
 for honour is a ftricl and nice regard to 
 every virtue in life, and more particularly to 
 truth and juftice. And therefore a man of 
 honour, that is neither true nor honeft, is a 
 contradiction in terms : a man that allows 
 himfelf in any degree of fraud or falfhood, 
 has actually degraded himfelf from his dig- 
 nity, and has no more title to the honour, 
 than he has to the cftate he has forfeited. 
 
 But, fuppofc the tradefman's reputation fo 
 wellcftablifhed as to bear up againft the load 
 of calumny that is thrown upon him on 
 thefe occafions : fuppofe him able to bear the 
 double burden of calumny, and a law-fuit : 
 yet what will all this avail him ? The debtor 
 is a peer, or a parliament-man, or protected 
 by thofc that arc : his perfon is privileged, 
 and his eftate fettled. And if neither ofthcfc 
 will do, he bids defiance to the very execu- 
 tion of the law 5 and you attempt it at the 
 
 hazard
 
 er. 1 2. faying DEBT s. ' 157 
 hazard of your life. Thefc arc the difficul- 
 ties that fhopkeepers and men in bufineis arc 
 forced to ftrugglc with, and too often fink 
 under : and if, in the number of fo many 
 bad paymasters as they have to deal with, 
 fome fhould be fo far touched with compaf- 
 fion, or remorfe, as not only to difchargc 
 what they owe, but likewife to pay intereft 
 for it, beyond the obligation of the law, this 
 is reckoned an uncommon mark of liberality 
 and chriftian heroifm ; whereas, in truth, a 
 dealer that is kept out of his money a confi- 
 derable time, hath no fufficient reparation 
 made him by being paid both the principal 
 and the intereft, in the end 5 becaufe both 
 together will be far from amounting to the 
 profit he might reafonably propofe to have 
 made by it in trade, all that time. For furc 
 no man in his wits would run all the hazards 
 and troubles of trade, who could propofe to 
 make as much advantage by the common in- 
 tereft of money, as he might exped from 
 dealing with it. And this is a new reafon, 
 why men mould be careful to pay tradefmen 
 in times becaufe though no accident fhould 
 hinder you from paying them in the end, yet 
 your clearing off the original debt, together 
 S with
 
 Duty of, Sec. Ser. 1 2. 
 with the legal intereft which a fum ought to 
 bear, is far from doing juftice to the tradef- 
 man, for the damage he has fuffcred, in being 
 kept out of his money fo long. So that, 
 when you think you have made him ample 
 amends for detaining what was due to him, 
 you have in truth injured him. 
 
 And thus I have endeavoured to lay before 
 you the feveral evils that arife from running 
 thoughtlefly into debt, and from delaying 
 to pay when it is in our power. And yet 
 this is a vice fo univerfally pradifed, and fo 
 little thought of in the world, that I cannot 
 quit the fubjeft without making fome appli- 
 cation of what has been laid, to all orders 
 and degrees of men that allow thcmiclvcs 
 in it. 
 
 SERMON
 
 SERMON XIII. 
 
 ROM. XIIL Part of ver. 8. 
 
 Owe no man any thing but to love one 
 
 another. 
 
 ;i ; *uit7?&3b fiorn Lxiz 5^7 
 
 IN a former difcourfc upon thefe words, I 
 laid down the duty of paying debts, to- 
 gether with the evils which attend the negled 
 of it, both as they regard the debtor, and as 
 they regard the creditor. The evils to the 
 debtor, of being impofed upon either in the 
 quantity or value of what they take up upon, 
 truft j and the great evil of making expencc 
 cafy, and in confequence of that, ruin infen- 
 fiblc, and inevitable. To the creditor, the 
 delay of payment in due time, draws end- 
 lefs inconveniencies and evils after it; lofs 
 of time, and trade, and credit, and in con- 
 fequence of thefe, inevitable, and, it may be, 
 extenfive and complicated ruin. I now pro- 
 ceed to make fome application of what has 
 been faid to all orders and degrees of men, 
 S 2 that
 
 The Duty of Ser. 13. 
 
 that allow themfelves in the violation or 
 negled of this duty. And, firft, Let me ask 
 the thoughtlefs fpendthrift once again, What 
 can be the confequence of his running in 
 debt with all the world, but utter ruin both 
 
 to himfelf and others ? If the perfons you 
 
 deal with arc honed and indigent, how can 
 you anfwer it to your humanity, to bring 
 naifery and deftru&ion upon the moft piti- 
 able and moft deferving part of the creation ? 
 To deftroy thofe by your extravagance, which 
 even cruelty and tyranny would be tender 
 of? What is moft provoking, and indeed 
 infufferable upon this head, is, that thofe 
 who allow themfelves in this condud, often 
 pafs upon the world under the character of 
 good-natured men 5 and you (hall often hear 
 it faid of fuch a one, That he is no-body's 
 enemy, but his own. But the real truth is, 
 that every vicious man, whatever he may be 
 in his intentions, is in effecl: an enemy to the 
 fociety he lives in ; and more particularly a 
 vicious good-nature is one of the cruellcft 
 characters in life. It is kind only where it 
 ought not : it is kind to every vice and every 
 villainy : it is indulgent to every thing but 
 honcfty and innocence ; and thofe it is furc 
 
 to
 
 Ser. i g. paying DEBTS. 161 
 
 to facrifice where-ever it comes. A good- 
 natured villain will furfeit a fot, and gorge a 
 glutton; nay, will glut his korfes and his 
 hounds with that food, for which the ven- 
 ders are one day to ftarve to death in a 
 dungeon: a good-natured monfter will be 
 gay in the fpoils of widows and orphans. 
 Good-nature feparated from virtue, is abfo- 
 lutely the worft quality and character in life 5 
 at lead if this be good-nature, to feed a dog, 
 
 and to murder a man And therefore, if 
 
 you have any pretence to good-nature, pay 
 your debts 5 and in fo doing cloathe thofe 
 poor families that are now in rags for your 
 finery : feed him that is ftarving for the bread 
 you eat ; and redeem him from mifery that 
 rots in gaol, for the dainties on which yott 
 
 fared delicioujly every day And befides 
 
 the good you will do to others by thofc 
 afts of honefty, you will do infinite good to 
 yourfelves by them. Paying of debts is, 
 next to the Grace of GOD, the beft means in 
 the world to deliver you from a thoufand 
 temptations to fin and vanity. Pay your 
 debts, and you will not have wherewithal 
 to purchafe a coftly toy or a pernicious plea- 
 fare Pay your debts, and you will not 
 S 3 have
 
 " '*fbe Duty of Sen 13. 
 
 have what to lofe to a villainous gamefter. 
 Pay your debts, and you will not have where- 
 withal to feed a number of ufelefs horfes, or 
 infedious ; harlots. In one word, Pay your 
 debts, and you will of neceffity abftainfrom 
 many flejhly htfts that war again ft the /pirit, 
 and bring you into captivity to Jin, and 
 cannot fail to end in your utter deftruclion, 
 both of foul and body. 
 
 On the other hand, if the men you deal 
 with, and are indebted to, are rich and wily, 
 confider they fupply your extravagance with 
 no other view but to undo you j as men 
 pour water into a pump, to draw more from 
 ir. Confider, they could not afford to truft 
 you, if they did not propofe to make ex- 
 cefllve gain by you : and if you think at all, 
 think what it is to lofe a fortune by folly 5 
 to purchafe fuperfluous and pernicious vani- 
 ties, for a fhort feafon, at the hazard of want- 
 ing ncceffaries for the tedious remainder of 
 a miffpent life. Time, which fwcetens all 
 other afflictions^ will perpetually fharpen 
 and inflame this : as the gaycty and giddincfs 
 of youth go off, the wants of age will be- 
 come more fharp and more inconfolable to 
 the laft day of your lives , and fevere reflec- 
 tion
 
 Sen 13* pftying DEBTS. 263 
 tion will double every calamity that befals 
 you. And therefore the fon of Strach well 
 advifes, Ecclus. xviii. ver. 33. Be not made a 
 beggar by banqueting upon borrowing -, for 
 thou fbalt lie in wait for thy own life. - 
 And again, the fame wife man moft excel* 
 lently obfervcs, That he that buildeth his 
 houfe with other wens money, is like one 
 that gathereth himfelf flones for the 
 tomb of his burial : He creels a fure monu- 
 ment, not only of his folly, but of his ruin : 
 and the confequence is the fame from extra- 
 vagance of every kind, but with this diffe- 
 rence, that the ruin derived from wine and 
 women, is the moft dreadful of all others ; as 
 it involves you at once in the double diftrefs 
 of difeafe and want. Who amongft you can 
 at once bear the united racks of hunger, and 
 infection, and an evil confcience ? And yet 
 this is what you muft feel, altho' it be what 
 you cannot bear, the torments of Hell anti- 
 cipated! To be deprived of every blefling, 
 and to be immcrfed in milery. 
 
 Thus much for the youthful Extravagant. 
 
 In the next place, let me apply myfelf to the 
 
 Man of Quality, that is guilty of this vice, 
 
 altho' thefc are too often the fame perfons. 
 
 S 4 If
 
 264 720 Duty of Ser. 13. 
 If ye will not confider what ye owe your 
 creditors, and how to pay them, I befeech 
 you calmly to reflect and confider, what ye 
 owe to Yourfelves, to your Family, to your 
 Country, to your King. Was it for this, 
 that ye were diftinguilhed above others of 
 the fame rank, only to be more eminent in 
 infamy ? Was Nobility beftowed upon your 
 anceflors as a reward of virtue 5 and do ye 
 ufe it only as a privilege for vice? Is fuperior 
 Worth degenerated into fuperior villainy ? 
 If ye had any remains of modefty, ye would 
 renounce the titles and the fortunes of your 
 anceftors, with the virtues that attained them. 
 Ye would blufh to take place of a beggar, 
 that had virtue. Will ye yet pretend to be 
 better men than others? when ye have re- 
 nounced your humanity; when ye are no 
 longer men, but monfters. It is not ex- 
 pected of you, that you fhould perform acts 
 of heroifm and generofity ; that you fhould 
 reward virtue, and fupport merit in diftrefs. 
 Alas! thefe expectations are long fince va^ 
 nifhed, and feem only the boafts of fabulous 
 antiquity. But methinks it might (till be 
 expected of you, that you mould do common 
 : that you fhould not be worfethaiv 
 
 the
 
 Sen 13. paying DEBTS. 265 
 the reft of mankind, becaufe you think your- 
 feivcs better; at leaft expect to be called fo, 
 and treated as fuch. Surely it might (till 
 be expe&ed of you, that you (hould pay your 
 debts, and keep your promifes : and, in truth, 
 ye would not be void, either of dignity or 
 dependents, if ye did even this. Mankind 
 are already too much prejudiced in your fa- 
 vour, and would not fail to pay you fuffi- 
 cient regard and reverence, even if you did 
 them no good, provided you did them no 
 mifchief. But if ye exped to be efteemed, 
 not only without generofity, but even with- 
 out juftice 5 ye are indeed unreafonable, and 
 \vill be fure to be difappointed. 
 
 In the next place, Let me apply myfelf to 
 the Wealthy and Covetous : thefe are of all 
 others the moft inexcufable in not paying 
 their debts. Men that have made or im- 
 proved their own fortune by induftry, arc 
 utterly unpardonable in opprefllng the in- 
 duftry of others: the leaft that might be 
 expected from increafc of wealth, is to -do 
 juftice with our abundance. This was the 
 cxprefs direction of the prophet Elifha in the 
 ivth ch. of 2 Kings : when he had miracu- 
 ioufly increafed the widow's oil, he com- 
 manded
 
 266 The Duty of Ser. 13. 
 
 manded her firft to pay her debts out of her 
 
 abundance Go, faith he, fell the oil, and 
 
 fay thy debt, and live then and thy chil- 
 dren of the reft. And the reafon of this is 
 evident ; the money we owe is not ours j it 
 is the property of other men, in our keep- 
 ing 5 and we have no more right to it, than 
 we have to the money in their pockets. And 
 although we fhould make no return to GOD 
 for his blcflings upon our induftry, in alms 
 and ads of goodnefs ; furely the leaft we can 
 do, is to do juftice to men. What a dread- 
 ful reflexion is it, to turn the bleffings of 
 Providence into a curfe to ourfelves, and all 
 we have to deal with ! Men of this character 
 are in the condition of thofe malignant in- 
 fects, who fret and make fores where-evcr 
 they come, and then feed upon them : they 
 thrive upon the miferies of mankind ; which 
 is abfolutely the moft deteftable character 
 upon earth! and is, next to that of a fiend, 
 the very worft and viJcft that can be ima- 
 gined: Woe unto him, faith the Prophet Je- 
 remiah, That buildfth his houfe by un- 
 righteoufnefs, and his chambers by wrong ! 
 Jer. xxii. 13. Woe unto them, faith Ifaiah 
 (ch. v. ver. 8.) that join houfe to houfe, that 
 
 ' lay
 
 Ser. 1 3. f dying DEBTS. 167 
 lay field to field, till there be no place, that, 
 they may be placed alone in the midft of 
 the earth ! Living in that character of cru- 
 elty which is bcft fuitcd to a beaft of prey 5 
 that fcattcrs ruin and defolation all aroun4 
 him. One would think the Apoftle's pre- 
 cept were rcverfed to thefe men 5 and that 
 they thought themfelves bound in confciencc 
 to owe every man every thing in the world 
 but love and good-will. And after all, to 
 what purpofe is all this oppreillon, and ini- 
 quity of avarice? To heap up ill-got riches 
 for a curfe upon themfelves and their poftc- 
 rity, and leave a memory and a carcafe 
 equally odious and offcnfive behind them. 
 They are exalted for a little while, as it is 
 finely exprefied in the xxiiid chapter of Job t 
 They are exalted for a little while, but are 
 gone, and brought low : they are taken out 
 of the iv ay as all other ; and cut off, as the. 
 tops of the ears of corn. They are per- 
 mitted, by the Divine Providence, to fill up 
 at once the mcafureof their wealth and their 
 iniquity; and as foon as ever they are ripe 
 for ruin, they are cut off in the fulnefs of 
 their pride and fortune: and the wealth 
 they have hoarded, is like, the full car of 
 
 corns
 
 268 The Duty of Ser. 13. 
 
 corn; which, inftead of being gathered 
 into the barn, is trampled under foot, and 
 fcattercd over the face of the earth ; and fo 
 becomes a prey to rooks, and fwine, and 
 vermin. 
 
 In the laft place, Let me apply myfelf to 
 Traders themfelves ; and defire them to reflect 
 how they pay their own debts : I am afraid, 
 fome of them very badly. I have heard of a 
 moft wicked pra&ice amongft them, of pay- 
 ing their journeymen and underlings in 
 goods : I call this, Wicked, becaufe if thofe 
 goods are rated at the {hop-price, the jour- 
 neyman is plainly defrauded ; fince he hath 
 no allowance for the time and trouble he 
 muft take, and the hazard he mud run in 
 vending thofe goods. And whereas he had 
 a right to ready money for his labour, his 
 necefllties now oblige him to fell thofe goods 
 at any price he can get, to the difcredit of 
 trade in general, and the real injury of that 
 very perfon, who laid him under a necefllty 
 of fo doing ; who muft of necefllty fuffer by 
 having his goods fold at an under-rate : fo 
 that this practice is as ill-judged in the fhop- 
 keeper, and as weak with regard to his own 
 intercft, as it is wicked With regard to his 
 
 poor
 
 Ser. 13. paying DEBTS. 269 
 poor underling. And indeed all bad pay- 
 ment to thofe they have to deal with, efpe- 
 daily the poorer fort, is manifeftly injurious 
 to men in bufinefs : for the clamour of bad 
 pay, and the difcredit that neceflarily attends 
 it, generally fpeaking, begins there. And 
 therefore Solomons precepts, in Prcv. iii. 
 27, 28. ought always to be ftridly obferved 
 
 by them, of all mankind JVith-hold not 
 
 good from them to whom it is due, when 
 it is in the power of thine hand to do it. 
 Say not unto thy neighbour, Go, and come 
 again , and to morrow I will gi*ve* when thou 
 haft it by thee. Altho' the men you deal 
 with do not know your wants, nor confider 
 your labour, and lols of time in feeking your 
 due; and arc confequcntly regardlcfs of you 
 and your neceflhies ; yet you well know the 
 wants of the poor people/*?/* deal with, and 
 the injury you do them, in making them, 
 lofe their time in attending upon you ; and 
 therefore you are utterly inexcufable in not 
 relieving them from thole hardfhips, when 
 you can do fo, barely by doing juftice. How 
 can you exped a bleffing from GOD upon 
 your own endeavours, when you are guilty 
 of fo much cruelty and injufi ice to others; 
 
 when
 
 1 70 7%e Duty of Ser. 13* 
 
 \vhen you arc guilty of fo much injuftice to 
 the very men by whofe labour ye are fup- 
 ported? A poor manthat oppreffeth the poor > 
 (faith Solomon) is like a /weeping ram 
 which leaveth no food, Prov. xxviii. 3 . Na- 
 ture hath formed us to compallionate the 
 calamities we endure ; and therefore a poor 
 man fhould as naturally expcd aid and 
 confolation from his brethren in the fame 
 condition, as the parched and impovcrifhed 
 Earth expeds relief from the fhowers of 
 Heaven : conlequcntly, when inftcad of being 
 aided, he is opprefled by his brethren, and 
 the little remains of his fubftance are torn 
 from him, he is then in the condition of 
 the earth, ravaged and ruined by the very 
 means appointed by Providence to refrefh 
 and make it fruitful 5 and all its feed, all 
 the means and hopes of a future harveft, 
 fwept away with its beft mould. A poor 
 wan, that oppreffeth the poor, is the cruelleft 
 monfkr in nature; arid it is the juft judg- 
 ment of Almighty GOD, that with what 
 meafure you mete, it fhould be meafured 
 unto you again. He that doth wrong, faith 
 the Apoftlc, Col. iii. 25-. flail receive for 
 the wrong that he hath done-, as he hath 
 
 done.
 
 Ser. 13. paying DEBTS. 271 
 
 done., it flail be done unto him ; his reward 
 fhall return upon his own head. 
 
 And therefore, my Brethren, as ye expert 
 mercy, and protedion, and blefling from 
 GOD, do juftice and judgment to all you 
 have to deal with j and be merciful after 
 your power : for the righteous Lord loveth 
 righteoufnefs -> and whatfaever good any 
 man doeth, the fame /hall he receive of the 
 Lord. So that a man flail fay, Verily, 
 there is a reward for the righteous , Ve- 
 rily ', there is a GOD that judgeth the 
 earth. 
 
 4 
 SERMON
 
 THE 
 
 DUTY*/ RULERS 
 
 TO THEIR 
 
 SUBJECTS. 
 
 Preached before his Excellency JOHN Lord 
 CARTERETT, Lord Lieutenant of Ireland^ 
 in the CaJtle-Cbafel, Dublin.
 
 r 3 J - 
 
 d terh 
 
 3"T ai A
 
 C 275 3" 
 
 .vlfoiil 
 
 S E R M O N XIV, 
 
 IP 3 
 ROM. XIII. 3, 4. 
 
 r/*r j ^r^ #<? # terror to good works'^ 
 but to the evil. Wilt thou then not be 
 afraid of the power ? 'Do that which is 
 good, and thou Jha/t have praife of the 
 fame : wiy* 
 
 For he is the minifler of GOD to thee for 
 good. But if thou doefl that which is 
 evil, be afraid^ for he beareth not the 
 /word in vain ; for he is the minifler of 
 GOD, an avenger to execute wrath upon 
 him that doth evil. 
 
 IN thefe words St. Taul layeth down 
 the duty and charadcr of a good Rulers 
 and the fum of what he faith is this. 
 
 t* Son b!uo> v:>t!j 
 Firft, That all Rulers are the Minifters of 
 
 GOD. 
 
 Secondly, That they are appointed by Him 
 for the good of Mankind. And, 
 
 T 2 Third-
 
 276 7%e Duty tf/" RULERS Ser.i4. 
 Thirdly, As a confequence from this? 
 that the duty of their ftation is to en- 
 courage and reward nghteoufneis, and 
 punifli iniquity. 
 
 Arid, Eirft, Boilers arc the Minifters of 
 GOD. 
 
 Whoever <onfidereth the great wifdom 
 and goodnefs of GOD in the creation of the 
 world, will find all the parts of it moft ad- 
 mirably difpofed, and perfectly fitted for the 
 good and happinefs of all (}i$ creatures. And 
 whereas all die other creatures were formed 
 for the ufe qf man, and anfwer that end in 
 proportion to their .health and ftrength; 
 therefore man is not only indebted to GOD 
 for the immediate excellence of his own 
 conftitution, but alfo for the ftrcngth and 
 health of the inferior creatures made fub- 
 fervient to him. But forafmuch as this 
 health and ftrength of the creatures would 
 be of no ufe to mankind, without the ad- 
 vantage of their own mutual aid, ( becaufe 
 they could not fingly fubdue them to their 
 fcrvice) or if they were, would conftitute 
 but a fmall part of their happinefs, com- 
 pared with the bleflings of fociety 5 there- 
 fore Gop Almighty, in willing the happi- 
 
 ncii
 
 Ser. 1 4. to tMr Subjtfls. 277 
 ne& of his creatures, principally willed their 
 living in fockty, and in a frien4Jy intei- 
 courfe of focial virtue. - r - r - 
 
 And forafmuch as man is not only fitted 
 to advantage his fellow-creatures in fbcjety^ 
 but likewife to difquiet an4 annoy themj 
 and is, from the variety and violence of his 
 paflions, too often tempted fo to do ; there- 
 fore GOD, in willing the happinefs of man- 
 kind in fociety, muft necefifarily be (uppofed 
 to will the reftraint of fuch unruly paflions, 
 as would, if unreftrained, inevitably over- 
 throw and deftroy all that happinefs : for he 
 that willeth the end, muft always be fup- 
 poled to will all honeft and proper means 
 necefiary to that end. 
 
 Now forafmuch as the paflions and per- 
 verfe humours of men are no otherwife to 
 be reftrained but by eftablifhing a coercive 
 power over them; that is, by vefting an 
 authority in fome one or more perfons, to 
 corrcft and reprefs the enormity of fuch 
 paflions and inclinations 5 therefore it was 
 neceflary to the well-being of fociety, that 
 GOD Almighty fhould veft fome perfons 
 with authority and power, to restrain thp 
 T 3 unruly
 
 278 *fhe Duty of RULERS Ser.i4. 
 
 unruly wills and paflions of men, by proper 
 degrees of punifhment and terror. 
 
 From hence it appeareth, that all govern- 
 ment and authority of men over others in 
 fociety, is from GOD, and that all rulers arc 
 his minifters ; agreeably to thofe pafiages in 
 Scripture, where GOD is called King of 
 kings, and Lord of lords, and, the only 
 ^Potentate j plainly implying, that GOD 
 hath the fame rule and authority over all 
 fupreme earthly powers, that they have over 
 their inferior minifters : and, confequently, as 
 inferior minifters are by the appointment of 
 thofe in 4 authority over them; kings, and 
 princes, and rulers, of all denominations, 
 are by the appointment of Almighty GOD, 
 and are, in the words of the Apoftle -the 
 'minifters of G o D - - which was the firft 
 thing to be proved. 
 
 The next proportion laid down from the 
 text, is this, That all Rulers are appointed 
 ty GOD for the good of Mankind. And 
 altho' this be a plain confequence from their 
 being the minifle rs of G o D, who always 
 \villcth the happiriefs and well-being of his 
 Creatures 5 yet wilt it not be amifs to illn- 
 
 ftrate
 
 Sen 1 4. to their Suljeffis. 279 
 
 ftrate this point a little more clearly and 
 fully. 
 
 The duty of doing good is fo plainly at 
 once the inftind of nature, and dictate of 
 reafon, as well as the diredion of religion, 
 that moralifts are now perfectly agreed in it 5 
 and vouch with one voice, that love and 
 benevolence are the fundamental principles 
 that fhould govern and condud our lives 5 
 and that all the laws of nature, as far as they 
 refped fociety, are reducible to this one j viz. 
 That every man living do all poflible good 
 offices to every other, as far as in him lieth. 
 
 And as this duty is of univerfal extent, 
 becaufe every man living is in fome fort 
 fitted for it, fo is it more eminently incum- 
 bent upon thofe whom GOD hath blcfTed 
 with greater abilities, and better opportuni- 
 ties, for the difcharge of it. Hence it is, that 
 we find the charge of doing good more par- 
 ticularly direded to the rich : Charge them 
 that are rich in this world(&it\i the Apoftle) 
 that they do good '; that they be rich in good 
 works. And forafmuch as men in autho- 
 rity, and high ftation, have, from the nature 
 and condition of thofe ftations, greater mea- 
 fures of wealth and affluence devolved upon 
 T 4 them,
 
 280 1*he Duty of RULERS Sen 14. 
 
 them, .proportioned to their power; there- 
 fore the charge to the rich more eminently 
 refpedteth the great and powerful of man- 
 kind. 
 
 Add to this, that they can do ten thoufand 
 good offices at a much cheaper and eafter 
 rate than others. They can often do good 
 without any expence, and almoft without 
 any trouble, merely from the influence of 
 their power and their example. 
 
 And as they are more able to do good 
 than other men, fo are they alfo more 
 obliged: it is their immediate and direct 
 duty 5 and they are fupported by the publick 
 for thefe very ends : for the adminiftration 
 of juftice, and every other virtue that re- 
 fpefteth the well-being of fociety : for, For 
 this caufe fay you -tribute alfo ( faith the 
 Apoftle)> for they are GOD'S mintfters, at- 
 tending continually on this very thing. 
 
 All conditions of life are honourable in 
 proportion to their ufefulnefs to mankind > 
 and for this rcafon governors are more ho- 
 nourable than other men, becaufe good 
 governors are more ufeful > are benefactors 
 to greater numbers of mankind. It is this 
 fingle confideration that intitleth them to 
 
 higher
 
 Ser.i4. to their Subje&s. 281 
 higher degrees of veneration and obfervancc. 
 And indeed it would be ill confident cither 
 with the wifdom or goodnefs of GOD, to 
 beftow fuch diftinguifhing advantages upon 
 the governors of mankind, for any lower 
 or lefs worthy purpofes. To imagine, that 
 GOD fcndeth great men into the world, like 
 the Leviathan into the fea, to fport and 
 take their paftime therein? to abufe their 
 power and affluence to tyranny and oppref- 
 fion, to luxury and exccfs, and to the law- 
 lefs gratification of their unruly appetites and 
 paftlons ; were equally impious and abfurd. 
 
 Why boajleft than thvfelf, thou tyrant, 
 that thou canft do mi/chief, whereas the 
 goodnefs of GOD endurethyet daily ? This 
 is the jufkft reproach upon tyranny, that 
 ever was penned. The bufinefs of a good 
 ruler is to imitate the goodnefs and the ju- 
 fticc of GOD. A tyrant reverfeth this noble 
 character, and employcth all that power to 
 the vileft and the worft ends, which' were 
 given him by Almighty GOD for the nobkft 
 and the bcft. 
 
 And therefore the great and diftinguinv 
 
 ing advantage that men derive from their 
 
 fuperior power, and honour, and affluence, 
 
 4 is
 
 282 *fhe Duty of RULERS Ser.i4'. 
 
 is in reality this, and this only; That their 
 abilities to do good are inlargcd 5 that now 
 their power beareth fome proportion to the 
 benevolence of a good mind; their high 
 (ration enableth them to fee, and to relieve, 
 the neceffities of all around them. A great 
 and God- like advantage ! 
 
 When GOD exalteth one man above an- 
 other, it is for the fame reafon that he 
 exalteth the mountains above the level lands. 
 Great men are the rifing grounds ; they are 
 the eminences of the earth, which more im- 
 mediately, and in greater abundance, receive 
 the dew of Heaven : but then let them re- 
 member, they receive it, not to retain k 
 all to themfelves, but rather to convey it 
 thence to more advantage, to refrefh the 
 humble valleys, and the indigent earth be- 
 neath them. 
 
 But farther Rulers are not only to do 
 good by the exercife of their power; butalfo 
 by the influence of their example. 
 
 The whole world is fwayed by example ; 
 and is either reformed, or ruined by it, ac- 
 cording as it is good, or evil. Families natu- 
 rally fall into an imitation of their Fathers: 
 armies arc fwayed by the example of their 
 
 Cap-
 
 Ser. 1 4. to their Subje&s. 283 
 Captains; and nations by the example of 
 their Governors. Regis ad exemplum, is an 
 old and known obfervation : their practice 
 is a filent precept, and oftentimes more 
 powerful than their avowed and open com- 
 mands; and for this plain rcafon, Their 
 public orders are often the directions of 
 policy, and fometimes very oppofite to their 
 private inclinations ; and therefore a prudent 
 man will not always care to be too ftricl: 
 and rigid an obferver of them ; becaufe he 
 well knoweth, fuch an officioufnefs may be 
 fatal to him: but their example is a fure 
 guide; what they pradife, they certainly 
 approve of, otherwife they would not do it; 
 for wko will fay unto them, What doeft thou ? 
 And as their example is of great importance 
 in every inftance that refpedeth the peace 
 and well-being of fociety, it is, for that rea- 
 fon, of the laft confequence in the concerns 
 of religion, upon which the peace and well- 
 being of fociety fo mainly and fo evidently 
 depend : infomuch that they who have been 
 hardy enough to difclaim the advantages of 
 religion upon other accounts, have not 
 fcrupled to fubfcribe to them upon this : 
 and therefore the care of religion hath al- 
 ways
 
 284 *&* Duty ^RULERS Scr.i4. 
 ways been accounted a principal and moft 
 important duty of governors, by all that have 
 ever treated that fubjeft with any tolerable 
 maftery. And forafmuch as all religion de- 
 pendeth upon the regularity, the purity, and 
 excellence of the publick worfhip of G o D > 
 and thefe again, upon the adminiftration of 
 an orderly, a learned, and religious mini- 
 ftry 5 neither fwelled with arrogance, from 
 cxcefs, nor funk to fervility and ignorance? 
 from penury , the fupport of fuch a miniftry 
 in their temporal, their civil, their legal, 
 their religious, their divine, their immemo- 
 rial, their necefTary rights, I will venture to 
 fay, is the nobleft and moft beneficent office 
 of the nobleft and moft beneficent employ- 
 ment under Heaven. And if this be true 
 with refpeft to rulers in general, k is cer- 
 tainly more peculiarly fo, with regard to 
 thofe rulers and their reprefentatives, whom 
 the Providence of GOD hath placed at the 
 head of the pureft chriftian Church; and who 
 pride themfelves upon the glorious and di- 
 ftinguHhing titles QfDefenders of the Faith. 
 And that it is ftridtly true of all Rulers upon 
 earth, needs little fagacity to difcern, or in- 
 genuity to acknowlege 5 forafmuch as a very 
 
 moderate
 
 Ser. 1 4. to their SubjeEis. 285 
 
 moderate portion of humility and good un 
 demanding will enable the mightieft of 
 mortals to fee the manifeft, the neceflfary 
 dependence of all human affairs, upon the 
 council and direction of his all- wife and 
 powerful Providence, who vijiteth the earth f 
 and blejjeth it, and maketh it plenteous; 
 who putteth down one, and fetteth up an- 
 other j and at his pleafure poureth contempt 
 tipon princes ! Who commandeth the fun 
 and it rifeth not, and fealeth up the ft&rs ; 
 who alone ftilleth the raging ofthejea, and 
 the noife of his waves, and the madnefs 
 of the people. 
 
 And thus much in proof of the fecond 
 propofition laid down from my text j that 
 rulers are appointed by GOD, for the good 
 of mankind. 
 
 I proceed to the confequence deduced 
 from this propofition 5 viss. That the duty 
 of their ftation is to encourage and reward 
 Righteoufnefs, and punifti Iniquity. 
 
 And firft, It is the duty of a good gover- 
 nor, to encourage and reward Righteoufnefs ; 
 that is, every thing that is virtuous an4 
 praife-worthy in life : they mould regard that 
 precept of the Prophet, as peculiarly di- 
 
 reded
 
 286 Tie Duty of RULERS Ser. 1 4. 
 reded to them, 'Say ye to the right edus y 
 that it pall be well with him. 
 
 Such is the nature of man, that he doth 
 not only need to be with-held from doing 
 evil, but to be encouraged to do well. For 
 as he is a being capable of doing much mif- 
 chief to his fellows in fociety, fo is he like- 
 \vife as capable of doing great good, altho' 
 not always fo rightly inclined: and there- 
 fore one great duty and end of government 
 is, to cultivate the good difpofitions of men, 
 and invite them, by proper rewards, to exert 
 the beneficence of their nature to the glory, 
 of GOD, and the good of their fpecies. And 
 this is furely a great and a God-like employ- 
 ment ! It is here, that rulers are indeed the 
 mi'nifters of GOD, when they are employed 
 in promoting virtue, and piety, and the arts 
 of life; in dirTufirig peace, and joy, and hap- 
 pmcfs, all around them ! And as this is a duty 
 they owe to GOD and the world, it is alfo a 
 duty which their own neareft intereft ex- 
 afteth from them ; forafmuch as the felicity 
 of the ruler is infeparable from that of the 
 people committed to his care; and mull 
 eternally rife and fall with it. Befides, that 
 fuch an employment as this, inlargeth a 
 
 man's
 
 Ser. 1 4. to their SubjeEts. 287 
 man's capacity of happinefs : for no man is 
 as happy as he might be, that hath not the 
 power and the pleafure of making others fb. 
 And this Tingle confideration demonftrates 
 GOD to be the happieft of Beings, merely 
 becaufc he is thebeft : and fo, after him, they 
 that are next in goodnefs, muft be next alfo 
 in beatitude. 
 
 Prom hence it followeth, that the condi- 
 tion of a wife and a good governor, prefide- 
 ing over a peaceful, a dutiful, and a well- 
 difpofed people, is the happieft condition of 
 mortality. And on the other hand, fuch a 
 people have a juft title to happinefs under 
 fuch a ruler ; and to be protected in all thei r 
 religious and civil rights j for that is the rea- 
 fon and end of his authority. Nor is the 
 character of any people, in point of duty and 
 loyalty, to be impeached by any fuppofed 
 mifcondud of particular perfons in particu- 
 lar points, either of doubtful or difficult de- 
 termination, or where a ftrong bias of intereft 
 may too eaiily miflead men, otherwife ho- 
 ned, dutiful, and loyal. 
 
 Nay, every fingle fubjed of that character 
 hath a right to all thofe advantages, at the 
 hands of his governor, to which his merits 
 
 intitlc
 
 288 7%e Duty <?/ RISERS Ser. 14. 
 intitlchim: for he that ruleth over men, 
 Jhould be jujl, ruling in the fear ofGov. 
 This, 'David affureth us, was the direction 
 he himfelf received from the mouth of GOD, 
 2 Sam. -m\\. 3. The God of Ifraelfaid y the 
 Rock of Ifrael Jpake to me, tie that ruleth 
 over men> mufl be juft> ruling in the fear 
 of God j and juftice, we know, giveth every- 
 one his due. Nay, this is a claim which the 
 ruler's own felicity will cxad from him, as 
 well as his virtue and wifdom. He will be 
 felicitous to fearch out and to reward virtue 
 and merit of every kind ; not only becaufe 
 it is his duty, but becaufe it is one of the 
 nobleft and happieft employments that a good 
 mind can be engaged in ; and becaufe the 
 well-being of the community ( which is in- 
 feparable from his own ) is greatly concerned 
 in fo doing. 
 
 It is a denunciation of uncommon cala* 
 jnity, when GOD pronounceth upon his 
 people, by the prophet Ifaiah, that he will 
 give children to be their princes, and babes 
 jhall rule over them. And whether rulers 
 are fo in years, in underftanding, or in ne* 
 gled of their duty, the calamity is equal, 
 one apparent reafon why it is fo, (be/ides 
 
 their
 
 er. 1 4.. to their SubjeEls. 289 
 
 their feeing, and hearing, and ading by 
 other mens organs ) is, becaufe in that con- 
 dition they are incapable of difccrning the 
 merits of men, and giving them their due 
 rewards and diftindions, upon which the 
 national felicity, glory, and intereft, will 
 eternally depend. 
 
 It is related of Agefilaus, that he bore the 
 faults of private perfons with great gentlenefs, 
 as being of little confequence; but thofc of 
 princes he confidered as of mighty moment: 
 particularly floth and negligence he regarded 
 as moft unbecoming that character, to which, 
 in his judgment, appertained the practice of 
 every thing that was beautiful and bene- 
 ficent. 
 
 When the righteous are in authority 
 ( faith Solomon ) the. people rejoice j but 
 when the wicked beareth rule, the people 
 mourn. And it is furely a circumftance of 
 uncommon felicity, when the Providence of 
 GOD placeth a wife and a righteous ruler at 
 the head of power : for who fo able to 
 fuftain that high character with dignity to 
 himfelf, and felicity to mankind, as one 
 whofe mind is improved and inlarged, is 
 conduced and confirmed by principles of 
 U right
 
 290 Tie Duty /^RULERS Ser.i4. 
 
 right reafon, religion, and virtue ? as one 
 whofe innate dignity fctteth him above fer- 
 vile or fclfifh views; above mean and mer- 
 cenary meafures? as one whofe integrity of 
 heart will take no bias from partiality, party, 
 or fycophant calumny ; difdaining every in- 
 fluence but thofe of truth, honour, and 
 confcious virtue ? 
 
 But farther, A good ruler is 'not only to 
 encourage and reward Righteoufnefs,butalfo 
 to difcountenance Demerit, and punifh Ini- 
 quity. 
 
 A wife governor well knoweth, that every 
 advantage, every undue diftin&ion, beftowed 
 upon a worthlcfs, a wicked, or unmeriting 
 man, is fo much placed to the fcore of his 
 ignorance, or iniquity, that beftowed it; 
 and therefore he, of all others, will be fo- 
 licitous to fupport that part of a righteous 
 
 man's character, in 'Pfal. xv. in whofe 
 
 eyes a vile per f on is contemned. And as 
 he will be careful in this point for his own 
 honour, fo likewife for his people's happi- 
 ncfs: The ungodly ', faith the Pfalmift, walk 
 en every fide ; when they are exalted, the 
 children of men are put to rebuke. The 
 worft men are fomctimcs the beft courtiers 5 
 
 dextrous
 
 Ser. 1 4. to their Sulje&s* 291 
 
 dextrous in their addrefs, and equally fupplc 
 and fubtile in their felicitations : but when 
 they fucceed, the publick fuffereth; whan 
 they are exalted, the children of men are 
 fut to rebuke-, and therefore a good ruler 
 will be careful not to exalt any fuch. 
 
 But this is not all He muft not only dif- 
 
 countenance iniquity; but he mnft punilh 
 it. And altho' the bufinefs of punilhment 
 be the duty, of all others, leaft agreeable to a 
 good and humane difpofition, yet muft it 
 be executed, and that too, with due feve- 
 rity : fuch a feverity, as may make the pain 
 of offending againft the peace of fociety al- 
 ways exceed any pleafure, or profit, or ad- 
 vantage arifing from it. And a good gover- 
 nor hath always this confolation in the dif- 
 charge of fo difagreeable a duty, that altho' 
 one fuffereth, numbers are prote&ed and 
 relieved : he hath always the fame noble 
 confideration to fupport him in that irkfome 
 office, which the orator pleaded for the pro- 
 fecution of Verres , that altho' one man was 
 accufed, a nation was defended : and there- 
 fore, as nothing would be more unworthy 
 the character of a good Ruler, than to fuffer 
 any part of his people to become a prey to 
 U * fraud,
 
 29 2 7%e Duty of RULERS Ser. 1 4. 
 fraud, or oppreffion, or violence 5 fo is there 
 nothing in which he can affcrt his character 
 with more honour, than in relieving, pro- 
 
 teding, and preferring. A Ruler is the 
 
 Shepherd of his people ; and he is truly and 
 glorioufly in that chara&er, when he is em- 
 ployed in refcuing and defending his flock " 
 A good Ruler fhould delight to be fccn in the 
 fame light in which 'David fhewed himfclf 
 when he was examined by Saul, in i Sam. xvii. 
 Thy fervant kept his father's fieep, and 
 there came a lion and a bear, and took a 
 lamb out of the flock : and I went out after 
 him, andfmote him, and delivered it out 
 of his mouth 3 and when he arofe up againft 
 me, I caught him by his beard, andfmote 
 him, andjlew him : tby fervant Jlew both 
 the lion and the bear. And, no doubt, this 
 noble and generous fpirit of fubduing op- 
 prefllon, and protc&ing innocence, was one 
 reafon why the Providence of GOD took him 
 from the fheep-folds, removed him from fol- 
 lowing the ewes great with young, that he 
 wight feed Jacob his people, and Ifrael his 
 inheritance. Nor did ^David be lye thefe 
 early promifes of good government, thefe 
 noble earnefts of a princely genius : for we 
 
 read,
 
 Ser. 1 4. to their Suljeffs. 293 
 
 read, that he did indeed feed his people with 
 a faithful and a true heart, and ruled them 
 prudently with all his power. 
 
 And as ^David is an example of a wife 
 and a good governor, Job is yet a more per- 
 fed pattern in every inftance of jufticc* 
 mercy, and protection, due to a dutiful peo- 
 ple. When the ear heard me, faith he, 
 the n it bleffed me $ and when the eye Jaw 
 we, then it gave witnefs to me: becaufe 1 
 delivered the poor that cried, and the fa- 
 therlefs, and him that had none to help 
 him, the blejjing of him that was ready to 
 perift came upon me, and I caufed the wi- 
 dow's heart to fing for joy. I put on 
 right eoufnefs, and it cloathed me ; my judg- 
 ment, was a robe and a diadem : I was eyes 
 to the blind, and feet was I to the lame: 
 I was a father to the poor, and the caufe 
 I knew not, I fearchedout. I brake the jaws 
 of the wicked, and plucked the fpoil out of 
 his teeth. Thefe were Job's comforts! The 
 relief he adminiftred to others in the time 
 of his power and profperity, were his own 
 greateft relief in the days of his affli&ion. 
 He well knew, that a Ruler beareth not the 
 Jword of jujlice in vain : that he is the 
 U 3 Mini-
 
 294 3f2i* Duty of RULERS Ser.i4. 
 Minifier of God, to relieve the afflifted and 
 the opprefTed , and not only fo, but to ex- 
 ecute wrath upon every foul that doth evil. 
 
 And thus I have gone through the feveral 
 parts of a good Ruler's duty and character, 
 Firft I fhewed you, that he was the Mmifler 
 
 of God-> the proudeft title that mortality 
 
 can boaft ! And yet this title is ftill more 
 enobled, from the fecond confideration laid 
 down from my text,- That he is the Mint- 
 fterofGoD, for the good of mankind. This 
 is the great end of government : and Titus 
 Vefpajtan had a true notion of it, when he 
 cried out, My friends, I have not reigned 
 to-day j for I have done no good*. He 
 knew, that to be a Ruler, was to be a bene- 
 fa&or to mankind 5 and therefore, when he 
 ceafed to do good, he ceafed to govern. 
 And, beyond all controverfy, it is this fpirit 
 .of beneficence which hath always given dig- 
 nity, which hath often given divinity, to the 
 greateft charafters of antiquity, And it is 
 
 * I chufe to report it thus after Themiftius ( Qrat. 6. 
 Paris edition, p. 80.) not only becaufe this fentiment is 
 more to my prefent purpofe, but becaufe it is much more 
 noble and worthy a great prince, than that reported of 
 him by Suetonius. 
 
 The fame faying is alfo reported of Alexander the Great. 
 
 I in
 
 Ser . 1 4. to their Subjects. 295 
 in this light, that Chriftianity hath repre- 
 fented the Blefled Saviour of the world > 
 whofe glory is fummed up in that ftiort ac- 
 count of him, Who went about 'doing 
 
 good. This was the employment that diftin- 
 guiftied and ennobled the character, even of 
 the Son of GOD. 
 
 But of all the ways whereby men in power 
 may be benefactors to mankind, that of in- 
 fluencing themtogoodnefs by their example, 
 as it is in its own nature the moft lovely, fo 
 it is the eafieft in the practice, and the moft 
 
 inexcufable in the neglect. A good life is 
 
 a ftrong, a living, and almoft an irrefilKblc 
 exhortation to goodnefs : its native beauty 
 attracteth the love and admiration of all 
 that behold it : and, what men admire, they 
 imitate. 
 
 The King that governeth his kingdom 
 virtuouQy and juftly, (faith the great Chi- 
 nefe Philofophcr * ) is like the North- ft 'ar, 
 which, be ing fixed itfelf, is the rule the reft 
 goby. 
 
 Good men in power are lights fet up on 
 high : they arc beacons to direct: men in this 
 
 * See Navaretfs account of Ckina t in Churchill's col- 
 iedtion, vol. i. p. 119. 
 
 U turbu-
 
 296 *The Duty of RULERS Sen 4. 
 
 turbulent and fhelvy fea of life. And, furely, 
 there cannot be a more lovely, there cannot 
 be fo lovely an office in life, as to dired to 
 virtue and truth, to conduct to temporal and 
 eternal happinefs ! Captain of our J all) at ion ^ 
 was the moft glorious title that ever was con- 
 ferred upon the Son of G o D. 
 
 In the laft place I told you, that the duty 
 of a good governor was not only to en- 
 courage to goodnefs, and to reward righ- 
 teoufnefs, but likewife to difcountcnance 
 demerit, and punifh iniquity. And altho' 
 this be in appearance the leaft amiable part 
 of the Ruler's duty 5 yet, when we confider 
 that the end of this feverity is the fafety and 
 well-being of focicty, (for the punifhment 
 of a few is the prefervation of multitudes ) 
 we mail find, that a righteous Ruler is, in 
 this refped, afting in the character of a 
 guardian Angel, whofe bufinefs is to relieve, 
 and proted, anipreferve: and in fo doing 
 to diffufe joy, and health, and happinefs 
 all around him. Thefe were the God-like 
 difpofitions that made Titus the delight of 
 mankind} that made ^David worthy of 
 empire* that exalted the man after GOD'S 
 
 own
 
 Scr. 1 4. to their Suljetfs. 297 
 own heart into the character of G o D'S Mi- 
 nifter. Thefe were the refledions that fup- 
 ported Job under all the weight of his 
 afflictions : thefe were his robe and his 
 diadem when he was ftript of authority and 
 of honour : this was his glory, when all the 
 
 grandeur of the world had forfaken him. 
 
 Was this the glory of Job ? It is the glory 
 of the Great GOD of Heaven! For what is 
 there more glorious, what is there fo glo- 
 rious, even in the exercife of Omnipotence, 
 as the protection and prefervation of the 
 univerfe ? as the communication and conti- 
 nuance of life and happinefs to that infinity 
 of beings which he hath created to (hare 
 in his felicity ? As if GOD could not be in- 
 finitely happy, unlefs that happinefs were 
 infinitely diffufed. It is no wonder, then, 
 if thefe are the offices with which the Al- 
 mighty is peculiarly pleafed, as being the 
 nobleft imitations, and moft lovely tran- 
 fcripts of his own adorable perfections ; fuch 
 as will beft refemble men to the Divinity in 
 this world} and make them happy with him 
 to all eternity in the next. 
 
 This
 
 298 *fhe Duty of RULERS, ftPc. Ser.i4. 
 
 This happincfs, He, of his infinite good- 
 ncfs, vouchfafe to all thofc isoho by pa- 
 tient continuance in well-doing feek for 
 glory, and honour, and immortality y 
 through the merits and mediation of 
 JESUS CHRIST. Amen. 
 
 SERMON
 
 C 299 1 
 
 SERMON XV. 
 
 THE 
 
 Mutual Duty of Princes and People: 
 Preached on the Anniverfary of the 
 Martyrdom of King CHARLES I. 
 
 PROV. XXV. 4, f. 
 
 Take away the drofs from the Jiher, and 
 there flail come forth a veffelfor thefner. 
 
 Take a^ay the wicked from before the King, 
 and his Throne flail be eftabhjbed in righ- 
 teoufnefs. 
 
 IT may be faid of this collection of 'Pro- 
 verbs, that it is a fyftem of Solomon's 
 moral wifdom 5 containing, according to 
 the common divifion of the Schools, his 
 Ethics, Oeconomics, and Politics. And as 
 they feem principally written for the ufe 
 of his fon, who was to fucceed him in his 
 throne, it is no wonder to find them abound 
 with many precepts and obfcrvations of fin- 
 gular excellence, and infinite importance to 
 Princes : fuch as thofe in particular, that ad- 
 monifh him to deteft and difcountenancc 
 flattery, fafhood, bribery, oppreffion, cruelty, 
 
 and
 
 300 The Mutual Duty of 
 
 and corruption of every kind : and, on the 
 other hand, admonifh and exhort him to 
 give all poflible countenance and encou- 
 ragement to truth, integrity, and wifdom; 
 to guard againft the power of his own paf- 
 fionsj to be patient of monition and reproof; 
 and, above all, to found his dominion in 
 juftice. Of thefe excellent precepts, it were 
 to be wifhed, that the following divine fen- 
 tences were deeply engraven on the crowns, 
 on the thrones, and in the hearts of Princes 
 
 As an ear-ring of gold, and an ornament 
 of fine gold, fo is a wife reprover upon an 
 obedient ear. 
 
 The Prince that wanteth underhand ing, 
 is alfo a great opfreffor, but he that hateth 
 covet oufne f s Jhall frolong his days. 
 
 Take away the drofs from the Jilver, 
 and there flail come forth a veffel for the 
 fner. Take away the wicked from before 
 the King, and his throne Jball be ejlablijbed 
 in right eoufnefs. 
 
 Corruption and iniquity are in empires, 
 what drofs is in nobler metals ; they debafe, 
 and make them brittle. A mixture of drofs 
 in filver, finks its value' and its beauty ; makes 
 it frail, and lefs fit for ufe : it will neither 
 
 bear
 
 Sen 1 5 . Princes and People. 301 
 
 bear the hammer, nor the fire; nor can 
 you mold it into any thing excellent : let 
 the drofs be removed, and the parts imme' 
 diately recover a better coherence and ftabi- 
 lity ; and the whole, a new beauty, and a 
 higher value. 
 
 Corruption mixes itfelf with empires, as 
 naturally as drofs doth with metals : and as 
 naturally robs the parts of their due cohe- 
 rence and {lability; and debafes and depre- 
 ciates the whole : it finks the estimation and 
 credit of a kingdom, and a crown, in the 
 eyes of all that behold it; makes it frail, and 
 unfit for the purpofes for which it was in- 
 tended : it can neither bear trials nor attacks 
 from without, nor heats and commotions 
 from within : remove this corruption from 
 it, ( which requires the highcft skill of the 
 finer ) it quickly acquires a new luftrc, be- 
 comes more folid, coherent, and ftable; 
 rifes at once in eftimation and intrinfick 
 value : in one word, it is then rightly fitted 
 to anfwer its nobleft ends and ufes. 
 
 From the words thus explained, I mall firft 
 lay down thefe plain points of doftrinc : 
 
 I. That all permanent power muft be 
 founded injuuice j and that, in order to 
 
 cffeft
 
 302 *The Mutual Duty of Ser. 1 5. 
 
 effeft this, all perfons in power rrmft 
 carefully guard againft the influence of 
 evil advifers. 
 
 II. I will apply, in the beft manner I can, 
 thefe obfervations to fome few of thofe 
 tranfadions, which occafioned the fad 
 folemnity of this memorable day. 
 
 And, laftly, from the great mifcondud of 
 many men in thofe times, and the abo- 
 minable corruption of others, I will 
 make and apply the moft ufcrul obferva- 
 tions and inferences I can, to the perfons 
 and characters of the prefent times. 
 
 And, firft, all power that would be ftablc 
 and lafting, muft be founded in Juftice. 
 
 And this propofition holds equally true of 
 all power whatfoever 5 whether arifing from 
 publick authority, or private property, or 
 fuppofed merit of any kind : becaufe juftice 
 is the only folid and permanent foundation 
 of all. It is the foundation upon which all 
 focieties are built 5 and the great cement that 
 keeps all the parts of them together : in 
 which not only Princes, Rulers, Judges, and 
 other Minifters of juftice, but Hkewife every 
 private man, arc in fome meafure, guar- 
 dians
 
 Sen 15. Princes and People. 303 
 dians of every man's property 5 and every 
 fingle ad of injuftice is in reality injurious 
 to the whole ; is a violence and an infult 
 upon the publick peace; and is, befidcs this, 
 an indignity and offence againft GOD, the 
 great guardian and governor of the world. 
 
 Wicked councils and devices may indeed 
 fucceed for a while j but to imagine, that they 
 fhall hold out always, that they fhall prevail 
 fteadily, and permanently, againft the efta- 
 bliftied order and conftitution of things, 
 againft the natural and joint interefts of man- 
 kind, and againft the fuperintending power, 
 wifdom, and juftice of God, is juft as weak, 
 as if a man fhould imagine, that he could by 
 private artifice, fufpcnd the great law of 
 gravitation, and hinder bodies from tending 
 to their natural centres 5 becaufe he finds he 
 can for a time obftruft the one in its imme- 
 diate and apparent effects, and interrupt the 
 other in their natural progrcfs. In one word, 
 the imagination is as wild, and as weak, as 
 it is wicked. 
 
 If then power can be permanently founded 
 in nothing but juftice, it is a clea* and felf- 
 evident confcquence, that all perfons in 
 power ftiould guard againft the influence of 
 
 evil
 
 304 The Mutual Duty of Ser.i5. 
 evil advifers; forafmuch as all fuch naturally 
 tend to pervert and warp them from the ways 
 ofjuftice, and confequently to fap the only 
 folid foundation upon which their power is 
 built. 
 
 To apply this to the purpofe before us : 
 
 The King of England is the guardian of 
 the liberty and rights, religious, and civil, of 
 his people. This is his true charader, and 
 the only foundation of his power : and it 
 was rightly and judicioufly obfervcd by a 
 great minifter of a neighbour nation, that a 
 KingofEnz } \an&,'who will be the man of 
 his people, ( that is, will be a true guardian 
 of their rights and liberties) is a great 
 Trince > but if he will be more, he is no- 
 thing. 
 
 In this fituation, he hath all the power 
 that a good man fhould take, or a wife man 
 wifh 5 a power to do juftice, to defend right, 
 and to reprefs wrong ; that is, in one word, 
 a power to make his people happy. Should a 
 guardian Angel wifh for more? and fhould 
 frail and fallen man be trufted or tempted 
 with more ? 
 
 If ever there was a Prince upon the EngUjh 
 throne, that fhould or could (with fafcty to 
 
 the
 
 Ser. 15. Prince and People. 305 
 the fundamental rights and privileges of his 
 people, and true intcreft of his country) be 
 trufted with more, King Charles the frfl 
 (of blcffed memory) was apparently that 
 man :* a Prince of more pcrfonal virtues, 
 than perhaps any one Prince recorded in hi- 
 ftory; and all thofc virtues founded upon 
 
 their only fure and (olid bafis true religion, 
 
 and the fear of GOD. He was valiant, tem- 
 perate, juft'j a true lover of his people, com-' 
 paflionate of their errors and misfortunes, 
 and religioufly tender of their -well-being. 
 In his private life, equally exemplary in filial 
 piety, in paternal affe&ion, and in conjugal 
 fidelity : a lover and encouragcr of all po- 
 lite arts; not from humour, vanity, or 
 fafhion, but a true tafte and knowlcge of 
 their excellence : ftatuary, architecture, paint- 
 ing,' and the fcicnce of medals, flourrfhcd: 
 under him': a lover and patron of learning, 
 and a great example and encouragcr of reli- 
 gion, which he equally underftood, and 
 pradiled in its purity; and well knew how 
 to defend againft all its adveirfarics, and died 
 defending it: and as he was (under GOD) 
 its great ftay, it is no wonder that it fell with 
 him. Surely of fuch a Prince' (-humanly 
 X judging
 
 306 *fhe mutual Duty of Set. 15. 
 
 judging and fpeaking) it may with great- 
 propriety be faid, that GOD gave him in his 
 mercy, and took him away in his indig- 
 nation. 
 
 It was the misfortune of this excellent: 
 man, and unhappy Prince, whofc character 
 I have now given, and whofe cruel murder 
 we this day deprecate and deplore, to be 
 bred under maxims of government ill fuited 
 to the genius of his people 5 and mifled 
 (through the equal influence, corruption, 
 and treachery of his minifters) by counfels of 
 an evil tendency, to fuflfer the beginning of 
 his reign to be blemiflied with a conduct ill 
 befitting his true character : many meafure* 
 were entered upon, which can in no wife 
 be juftified; and, ItruftinGoo, will never 
 be attempted to be juftified from this place. 
 He was himfelf early fenfible of them, and, 
 upon conviction, granted his people's petition 
 of right; whereupon all things feemcd ta 
 jpromife a fair profpect of union and happi- 
 nefs: but the fubfequent ill condu& of focie 
 of the King's minifters, the diftruft creatc4 
 by a y^^counfellor in his bofooi, by illegal 
 aids and loans chearfulty given by Popift 
 
 ia return j
 
 Sen 1 5. Prince and People. 307 
 
 and, above all, the bitter heart-burnings, and 
 long- working animofities, created by fo long 
 a difafc, and fuch frequent and fudden diflb- 
 lutions of Parliaments, and inflamed by a 
 moft fcditions 'Puritan faclion, bred too 
 many ill humours, to be eafily corrected and 
 cured, even when the mod healing and well 
 intentioned meafures were taken to effed it. 
 The fever was too high ; fome blood mud 
 be fpilt, and that the bcft and nobleft of ths 
 nation, before the ferment could be laid; 
 and at lad the difeafe muft end, like an in- 
 curable malignity, in the ruin of the con- 
 ftitution. 
 
 The gracious Prince, truly and tenderly 
 affectionate of his people, fenfiblcat laft, that 
 their juft rights had long been with-held, 
 rcfolved to give them full fatisfaftion, and 
 make ample reparation for all the preceding 
 mifcondufts of his reign; and, to {hew the 
 fincerity of his intentions towards them, fa- 
 tally confcmcd to make themfelves judges ia 
 their own caufe; and now, as much too 
 complying, as he had been reftive before, 
 confirmed an aft for continuing their fcflion, 
 Until they had fettled every thing to their 
 O\vn intire fatisfaclion. 
 
 X 2 Whoever
 
 30 8 T*he mutual Duty of Ser. 15. 
 
 Whoever candidly confiders the extent of 
 the prerogative, at this Prince's acceflion to 
 the crown, the example and practice of his 
 predeceflbrs in the moft exceptionable parts 
 of his conduft, fjpported by the opinions 
 and writings of the moft learned men of the 
 age 5 and, on the other hand, reflects upon 
 the pcrverfc obftinacy, and reftive refufals of 
 his people to his molt jult, and reafonable, 
 
 and necefiary demands demands for fup- 
 
 plies, which they themfelves occafioncd, 
 
 promifed, and made neceflary wiM find 
 
 great excufes for many parts of a condud, 
 which he can neither applaud nor approve. 
 
 And whoever candidly confiders his whole 
 condud, from the calling of his hit parlia- 
 ment, to the day of his death 5 and weighs 
 with that, his compaflionatc Ipirit, his true 
 piety, and the integrity and the uprightness 
 of his heart; cannot but acquit him (from 
 that moment at leaft ) of all tyrannous and 
 oppreilive intentions towards his people ; as 
 well as of the guilt of that black and unna- 
 tural rebellion, which began in the tyranny 
 of the people, and ended in the tyranny of 
 mujtirper. A rebellion, which filled thefe 
 kingdoms with feels and facrilcge, with op- 
 
 prefllon
 
 Ser. 15. Prince and People. 309 
 
 prcflion and rapine, with blafphemy and 
 blood ! A rebellion, which ( however begun) 
 was carried on with the moft fhamelefs hy- 
 pocrify that ever difgraced religion ; and con- 
 cluded with the moft determined cruelty that 
 ever debafed or depraved humanity; in the 
 cool and deliberate murder of the King, 
 after a long train of preceding infults, and 
 outrages. 
 
 What ends of Providence are anfwered 
 by great examples of fuffering virtue, exhi- 
 bited to the world at certain periods, altho' 
 obvious to us in many circumftances, are 
 fully known only to the Almighty, in all. 
 It was perhaps nccefiary, that fo great a facri- 
 fice fhould be made to the fettiement of the 
 beft conftitution in the world upon its true 
 bafisj and the limiting of its parts to their 
 proper bounds. 
 
 It was perhaps ncceflary, that fo great a 
 monument fliould be fct up to the eyes of 
 Kings, to fhew their abfolute dependence 
 upon the great Governor of the world, in 
 common with the mcaneft mortals : to (hew 
 them equally fubjed to thcfaddcft revcrfes of 
 fortune 5 from which, no dignity of ftation, 
 or confidence of power, can fecurc them : 
 X 3 to
 
 310 r Che mutual Duty of Ser. 15, 
 
 to teach them the neceffary leffan, of an 
 humble dependence upon the Power and 
 Providence of that GOD, who at his will 
 foureth contempt upon Princes, and weak- 
 eneth the Jlrength of the mighty : to teach 
 them to cry out with righteous Job, in the 
 day of their downfal, Kn&w now that God 
 hath overthrown me ; he hath jlript me of 
 my glory, and taken the crown from my 
 head. 
 
 It was perhaps neccfiary, that a monument 
 of terror fhould be fet up to the Princes of 
 a free people, to guard them againft the leaft 
 approaches or attempts to tyranny : to teachi 
 them, that no pcrfonal merit, no excellence 
 of nature, no acquired accomplilhments, no 
 combination of virtues, can give quiet to 
 their reign, or ftability to their throne, in- 
 dependent of the aflfedions of their people. 
 
 It was perhaps neccffary, that a monu- 
 ment fhould be fet up to the people, to detei; 
 them from fcdition, and popular tumults 
 to (hew them, that cxcefs of power is as 
 dangerous irt the hands of their reprefenta- 
 tivcs, as in tjiofe of their rulers ; and that 
 they can as haftily degenerate into more arbi- 
 tFary and cruel tyrant?. 
 
 It
 
 &r. 1 5 . Prince and People, 311 
 
 It was perhaps neceflary, that the evils of 
 both extremes fliould be equally and effe&u- 
 ally felt, in the commons, and the ufur- 
 per 5 to convince all thinking men of the 
 nature and ncceffity of a true temperament 
 between both : which feems, however, nei- 
 ther to have been throughly underftood, nor 
 properly purfued, before the eftablifhment 
 of things under the late happy Revolution 
 A Revolution, which its bittereft enemies 
 have no way more malicioufly ftudied to 
 revile, than by wrefting it into'a parallel with 
 the tranfa&ions of thcfe detefted times. 
 
 Which brings me to the third point pro- 
 pofed ; which was, from the great mifcon- 
 duft of many men inthofe times, (the times 
 of the great rebellion) and the abominable 
 corruptions of others, to make and apply 
 the moft ufeful pbfervations and inferences 
 I can, to the perfons and characters of the 
 prefent times. 
 
 In the firft place then, the mifcondud of 
 ibme few Ecclefiaftics in this reign, their 
 intemperate zeal for fome ceremonials io 
 religion, and their unwarrantable ambition 
 f fecular power, fliould be a monition to 
 the Clergy of the eftabliftied Church, (both 
 X pf
 
 312 7%e mutual Duty of Ser. 1 5. 
 of the prefent age and all others) to keep 
 thcmfclvcs within the bounds of that lawful 
 authority, andthofe juft rights and privileges, 
 which the. confutation hath conferred, and 
 the nature of their holy calling requires. 
 And their very enemies muft do that jufticc 
 to the prefent orders of Eccleiiaftics amongft 
 us, as to own, they feem in no difpofition 
 to tranfcend thofe bounds; that they have 
 learnt a true chriftian temper with regard to 
 all that diflcnt from them 5 and are as fin- 
 cere friends tooliberty, and abhorrers of -ar- 
 bitrary power, as any of their fellow fub- 
 jcfts : nor can it be denied, that the higheft 
 order amongft them hath lately given as 
 flrong a proof of being faithful in their Epi- 
 Icopal charge, and at the fame time, as faith- 
 fully and as difmtereftedly true to the truft 
 committed to them by their Prince, as the 
 bed and moft truly primitive of their chri- 
 ftian predeccifors. 
 
 To the Lords and Commons of the Laity, 
 the wicked transactions of that accurfed re- 
 bellion fhould warmly recommend a ftrid 
 and inviolable regard to the rights, privileges, 
 r.nd properties of their fellow fubjeds. The 
 Lay Lords remcmbring, that when they had 
 
 : * . con-
 
 Ser. 15. Prince and People. 313 
 confented to deprive the Bilhops of their feats 
 in Parliament, they were themfelves foon 
 after voted ufelefs: (fo facred a thing is 
 property, fo infe&ious and catching is evil 
 example ! fo ruinous and fo ready to recoil 
 upon the heads of thofe that fet it!) The 
 Commons remembering, that when they 
 had robbed the Lords Spiritual and Temporal 
 of their rights and privileges, they were 
 themfelves quickly after ftript of all their 
 own 5 and made as arrant vafials, as they had 
 before made their brethren, and their bet- 
 ters : drawing down upon themfelves that 
 juft judgment and fcntcnce of our Blefled 
 Saviour, With what meafure ye mete, it 
 flail be meafured to you again. 
 
 To all this may be added, that the tranf- 
 a&ions of thefe times fhould make both 
 Lords and Commons beware of contention,, 
 cither with their King, or each other j al- 
 ways remembring that fine obfervation of 
 Solomon, The beginning of fir if e is as when 
 one letteth out water -, therefore leave off 
 contention before it be meddled with. The 
 true tranflation is, Therefore let go conten' 
 tion before it be mixed: That is, before 
 things are fo confounded by it, that it is 
 5 hard
 
 314 ?% e mutual Duty of Scr. 15, 
 hard to diftinguifh who is in the right, and 
 Who in the wrong. It is evident, that, in 
 the beginning of this unnatural rebellion, 
 i&ither did the King mean abfolute power, 
 nor the people a democracy : but when 
 once the contention was begun, when a 
 breach was once made in the banks of the 
 dike, the waters ruiricd out with an impe- 
 tuofity that never was thought of; and as 
 they flowed, perpetually widened the breach, 
 until they bore down all before them, and 
 in the end laid the country well nigh de- 
 foktc. 
 
 In the next place, let me ferioufly and' 
 carneftly admonifh thole who could have 
 no fhare in the execrable guilt of this day, 
 to beware how they adopt the guilt of their 
 anceftors, not only by turning the murder 
 of that excellent Prince into ridicule, but 
 likewife by defending and applauding it; 
 and celebrating the memory of his murderer, 
 for the very ad of murder : the memory 
 of a murderer, a parricide, a tyrant. Al- 
 ways remembering, under what charader 
 they arc concluded by the wifeft of mortals, 
 who allow thcmfcivcs to jeft and Iport with 
 guilt: fools, faith Solomon, make a mock 
 
 "f
 
 Sen 1 5 . Prince and People. 
 
 of fin. Always remembering, that he who 
 
 forbids us to flay the innocent \ and the 
 
 righteous, expreily declares in the fame 
 
 fentence, that he will not juftify the 
 
 wicked. 
 
 Is it humane to infult the fallen ? though 
 neither maj eft y, nor law, norjuftice, could 
 protect this unhappy Prince alive, let com- 
 panion proteft him dead : give him quiet in 
 his grave. Is it chriftian to trample upon the 
 memory of a King truly chriftian > a man, 
 whofe private character not malice itfelf hath 
 tainted? owned, by his very enemies, to 
 have lived (otherwife than as a Ruler) in 
 all the innocence of a Saint, and died in 
 all the majefty of a King : let me add too, 
 in all the humility of a Chriftian, and all the 
 
 fteadinefs of a Martyr. Is it wife to make 
 
 merry with murder and parricide ? Is it de- 
 cent to infult the piety and wifdom of the 
 Legislature, by turning a folemn and reli- 
 gious raft into a day of feftivity and revel- 
 ling ? Is not this wantonly to draw the guilt 
 of blood upon their own heads ? 
 
 Surely in this Prince (if ever in any other). 
 was fully verified that fine oblervation of 
 Solomons A righteous man fatting doivvfa 
 
 fire
 
 316 7Ze mutual Duty of Ser. 15.' 
 fore. the wicked \ is as a troubled fountain, 
 and 'a corrupt fpring. In this man's fall, 
 the fountains of learning, religion, and 
 virtue, were effectually troubled and cor- 
 rupted ; but, GOD be praifed, they arc, 
 through his unmerited mercy, once more 
 clcanfed and cleared. May they nevermore 
 be polluted by the fall of the righteous, by 
 the triumph of the wicked ! 
 
 In thelaft place, from the memory of this 
 execrable rebellion, let me exhort you to 
 revive and to cultivate that antiquated prin- 
 ciple of chriftian loyalty ; a principle, which 
 our corruptions have almofr, banifhed out of 
 the world. By loyalty, I mean fidelity to 
 the conftitution as by law eftablifhed, and 
 to the King as fuprcme, and guardian of it. 
 Such fidelity, as was fteadily exhibited to 
 both, by thofe noble patriots, who adhered 
 to their royal maftcr King Charles the Fir ft, 
 in all his misfortunes : many of whom died, 
 openly declaring and avowing it with their 
 laft breath, to the confufion of their ene- 
 mies ; and fome of whom happily furvivcd 
 the calamities of their King and Country, 
 and, to their immortal glory, laved the con- 
 futation under his fon. Let us learn from 
 
 their
 
 Ser. 1 5 . Prince and People. 317 
 
 their great examples, to fear GOD and the 
 King) and meddle not with them that are 
 given to change : Let us learn from their 
 examples, as well as from 'the facred rules of 
 our holy religion, to defpife and detcft their 
 principles, and renounce their practices, &ho 
 walk after theflefb, inthe lujl of uncle annefs y 
 and defpife government , pr efumpt nous, f elf - 
 willed, they are not afraid to fpeak evil of 
 dignities. And, in order to this, let usi care- 
 fully guard againft, and fteadily oppofe, thofe 
 too fafliionablc republican principles, which, 
 under the pretence of more zeal for liberty, 
 would draw us again into double thraldom. 
 Thofe principles which once already over- 
 threw the beftconftitution in the world, arid 
 turned a free people into utter (laves. Thofe 
 principles, which, under various guifes, but 
 of late more particularly under the mask of 
 patriotifm, I am fatisfied (in the mouths of 
 many of their abetters) mean any thing elfc- 
 rather: and, if GOD in his wrath {hould 
 fuffer them to prevail, muft end, as they arc 
 intended, in popery and arbitrary power : 
 and of this, I think, we need no better 
 proof, when we hear men of that religion, 
 and men of none, join equally in th.e'-Gr^ ^ 
 
 In
 
 3 1 8 TZe mutual Duty of Ser. 1 5 , 
 
 In the name of GOD, let us be contented 
 with having made one defpef ate experiment ; 
 and be truly thankful to G o D for having 
 delivered us from one ruin ; not provoking 
 him to heap another upon our heads. 
 
 What means this horrid outcry, not only 
 againft the perfons, and characters, but the 
 very office of Kings ! Surely That at leaft is of 
 divine appointment. 
 
 Let us then expeft Kings without faults, 
 when we ourfelves are blamelefs. Let us 
 then hope for perfed models and mirrours 
 of majefty> when we deferve them : when 
 we ftudy perfection in ourfelves 5 when we 
 dojuftfy, and love mercy, and walk humbly 
 with our God. 
 
 In the mean time, is it wife, is it loyal r 
 is it chriftian, to vilify the characters of Kings 
 upon every occafion j and cxpofe every fup- 
 pofed error of their government, and in^ 
 firmity of their nature ? We are loud upon 
 many points of mifcondud in Princes, which 
 we can never know with certainty ? and ful- 
 lenly iilent upon many advantages of their 
 administration, which we fee and feel. One 
 thing we know, that our gracious Sovereign, 
 GOD be praited, haph great and good qua^ 
 
 litics?
 
 Ser. 15. Prince and People. 319 
 litiesj fortitude, integrity, and truth} and 
 a heart truly honeft and proteftant, ftranger 
 to guile, and dctefting difllmulation. This 
 alfo we certainly know, that, under his adrai- 
 nift ration, we enjoy many great and inva- 
 luable bleilmgs 3 freedom and plenty, peace 
 and truth. For which we are bound truly 
 and fmcerely ro thank GOD 5 and to our 
 thanks are we bound to join our daily, our 
 earneft, and inceflant prayers, that GQD 
 would infpire his heart with every princely, 
 and every chriftian grace, and bids and 
 profper his reign. Give the King thy judg- 
 ments, O God, and thy right eoufnejs unto 
 the Kings Jon. That in his days the righteous 
 may flour ijb 5 in hi,s days, and in the days of 
 his defendants, 'with abundance of peace, as 
 long as the moon endureth. 
 
 Which Thou of thine infinite mercy grant, 
 through the merits and mediation of 
 JESUS CHRIST.
 
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