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you do not so, you make him no body, and none of the company while he is in it. Whosoever I think fit to admit into my company, I should esteem him worthy to be heard. Also it often falls out, that he from whom we expect least, speaks the greatest sense. 10. Let no man's sense be rejected with scorn ; but, if need be, opposed with reason, and without any ill reflection on the person. For whether right or wrong, he that hath spoken hath done the company the greatest courtesy he can, to tell his opinion ; especially if he declares his grounds ; either offering conclusive reasons, and so put an end to the debates ; or Thews cause of demur, upon which the resolution will be better grounded. For the rule of wifdom is, men should not judge too hastily ; sudden determinations, when there is no interruption in the least to consider, are not so connatural and folid, as those that are the issue of confideration, and thought. If these measures be observed, converse will be without offence and profitable. 11. Meet friends, and part friends. If we do not meet as friends, there can be no expectation of good ; unless in this case, that the meeting be in order to reconciliation ; and if so, then there ought to be composure of mind, and peremptory resolution of mutual forbearance and declining, all matter of offence and provocation. Therefore in this case, look rather forward than backward ; what may be for time to come, than what hath been in falling out. Then in the next place I advife, as we meet friends, so also that we part friends. To this purpose we must use one another handsomely, while we are together; treat each other with respect.


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There is a great reverence due to human nature ; which if not given, we disparage ourselves. And in converse there is a communion, per quam omnes tranfeunt in unitatem quandam, whereby all pass into a kind of union, communion, and mutual participation of converse.

If these rules and measures be observed, converse will be without offence, and profitable.. Whosoever fails in these common duties of fair carriage and behaviour and general good-will whereto all are indifferently bound, and it costs little to do it, since a good word is as soon and as easily spoken as a bad one; there is very little hope that he will do right in that which is more costly. He that will not confine himself to fair converse, there is little hope that such a one will perform the more costly duties of doing all good offices of kindness, where there is no particular law; and of charitably relieving the necesfitous, to whom he has no relation of affinity,

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The great instances of wickedness.

PSALM V. 49 5. Thou art not a God that hath pleasure in wickedness, &c.

Ince it is our only security to be in reconciliation

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in attendance upon him and enjoyment of him we are above all things concerned to know those things that make a difference between God and us, alienate God from us, and estrange us from him ; that we may avoid them. To this purpose, this scripture doth fully declare, thou årt köt à God that hath pleasure in wickedness.

I have made enquiry what we are to understand by wickedness and works of iniquity, and I have reduced them to these four heads.

1. Things contrary to the respect we owe to God himself.

2. Things contrary to general love and goodwill.

3. Things contrary to justice, fairness and righteousness.

4. Things contrary to sobriety, chastity, and temperance.

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I have done with the three first, and proceed now to the fourth. And since it comes of course that this is my argument * this day, I cannot but take notice how seasonable also it is in respect of the late time of feasting ; that if there hath been any excess, I shall now call you to repentance ; just as holy fob did, Job i. 5. cautious and wary Job, suspecting they might give God an offence, he doth every day facrifice, and make an atonement : the things that I am to speak to, are represented to us, Rom. xiii. 13. Let us walk honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness ; we are required to do things that are fit and comely, worthy human nature. I must not inftance in things, which pure minds, modeft ears, cannot bear ; I mean those things que dum dicuntur, discuntur ; If they be but named, they are taught ; things of which it is a shame to speak, Eph. V. 12. About these I shall be filent ; things not named amongst heathens, 1 Cor. v. 1. Things that are not owned in the wilderness of the world. And indeed, where men give way to their own lusts and inordinate appetites, they are apt to run into all excess of riot, 1 Pet. iv. 4. Such as these the apostle challengeth, Rom. i. 18, 24. Persons who hold the truth in unrighteousness ; given up to uncleanness, to vile affections, to reprobacy of mind, verse 28.

But I shall insist upon miscarriages that are more ordinary and common, and not of such a deep complexion. We are to moderate ourselves in the use of all the conveniencies of this state ; that is, we

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* Preached a little afrer Christmass.


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ought to observe the measure of nature, and of reafon ; so, to exercise fobriety, chastity, temperance. For the end is to regulate the mean. We eat, drink, sleep, that we may live ; not live to eat, drink, and sleep. For it is monstrous to transpose the mean and end. They who do so, they fin against the reason of their own mind, and offer violence to their own nature. For nature, before it be abused, is satisfied with reasonable things. But those who do exceed, they fin against the reason of their minds, and offer violence to their nature ; they are so far short from being christians, that they have not reserved to themselves the being of a man. For how is any man a rational agent, who by his sensuality hath confounded the reason of his own mind, which is the proper excellency of human nature. This is the privation of his proper excellency, the reason of his mind, the form that doth constitute in specie. Species fequitur ultimam formam. The kinds of things are assigned by the last, perfecteft, and highest forın. So in nature. This is certainly as great a change, as wher a living man by death becomes a carcass. For man is not a man by his body, but by his mind. For if a man be out of the use of reason by his own disorder, he may be alive, but he is alive to his own shame. Sins of this kind, abuse both the body and the mind ; they destroy the body's health, strength, and good constitution, whereby the body is made a fit habitation for the soul ; and they besot, dull and stupify the mind : fleshly lufts do war against the soul, I Pet. ii. II. It is a miserable thing to think, that as some men by the exercise of reason and the prac

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