fuch ways. And God prohibits us nothing that is right and good; and wherefoever he doth impofe a ław upon us, he fhews us that it is fit for us to be reftrained, and fhews us that his laws are eafy and profitable for us. I ant not far from the opinion of those men that think the prohibition laid upon Adam in paradife, was not fo much to fhew his pow er, as monitory; that the fruit was not good for man, and would do him harm if he meddled with it. If it be fo, then it doth take off that, which fome men think doth reflect upon the divine good nefs. But for this let him receive it that fees cause.

Now if it be fo, that God commands nothing but what is reasonable, juft and fit, and prohibits nothing but what is noxious to us, and for our hurt · and prejudice; then how comes it to pafs, that we, forry, impotent creatures, pretend to power and priviledge, otherwife than what is right and just, or for the best? How comes it to pass that we are fo addicted to set up will for a rule, and for à law; a will contrary to God, and to the reason of the thing, which is a law antecedent to the very creation For upon this fuppofition, that God will make such a creature as man, the reason of things requires that he fhould be made under fuch a law, and under fuch obligations. For if God do make a creature that is voluntary and intelligent; we must leave him to the direction of his faculties, otherwife he fhould controul his own workmanship. Now will is no rule at all, nor gives any warrant laws of nature ought not to be varied from ; that is, what is reafon, what is right and fit. Will ftands

the

for

for nothing, in disjunction from reason and right. There is nothing gives more offence, than for a man proudly and malpertly to fay, he will, because he will. Our apprehenfions of right, are regulated by the nature of things; and we have a lie in our minds, if we act otherwife. For truth is first in things, and then is the truth in our understandings. Truth lies in our regularity and conformity with our apprehenfion of the reafon of things: and I am therefore in the truth, because I conceive of things as they are. But things give law to notion and apprehenfion. This is a gallant theme that I am u pon, and a more generous argument there is not under the fun; and that which would tend to the fettlement of the world, and every body in their dues and right.

But a man may philosophise never so well in generals; if he do not bring down things to particulars, it will not do. Now therefore go along with me, and I will particularife this in notion and cafes.

There is a rule of right in all cafes, and 'tis the charge of all perfons in the use of power, to judge and determine according unto that rule. And he is weak that cannot judge what is the right of the cafe; and wicked, that for ends and purpofes will vary from it. Now that there is a rule of right in all cafes, I will fhew you in particular inftances. And

ft. I will begin with the relation that is between parents and children, and fhew you what is right for parents to do with their children, and children to their parents. ft. For the parent, who is, in a

fort,

He

fort, in the order of God to the children; as being next after God, the cause of their being and original; yet he must not behave himself any way, nor after any fashion, towards his children. For it is faid, fathers provoke not your children to wrath. muft deal with them tenderly, and in a way of reafon, and not justly give them offence, or provoke them. This is the right of the cafe between father s and children. Then for the child, he muft obey his parents in all things, and must do as he is bidden, fo there be nothing unreasonable or evil in it.

;

2. I go to the relation of husbands and wives there is the right of the cafe between them. For the husband, that in some things hath the fuperiority, and is the first mover, yet, Col. iii. 19. we read that the husband must not be bitter against his wife; nor give her an offenfive word, nor ufe any hard language; but lead her on fairly, by reafon ; and fatisfy her by argument, and in a fair way. And this is the right of the cafe, as to that. Then he ought to give her honour, as the weaker vessel, and give her the advantage of her sex, as you read, 1 Pet. iii. 7. Then for the right of the cafe, as to the wife towards her husband: the wifes conversation towards her husband, ought to be fuch as to gain upon him, supposing that he be not in all things as he ought, as that if he be froward and hard to please, the wifes conversation ought to be endearing, that fo fhe may thereby gain upon him, and bring him to temper, 1 Pet. iii. 1.

3. Then for masters and fervants. Mafters render to your fervants what is right, that which is equal,

fair and reasonable. Do not ufurp over them, do not use them as if they were irrational creatures, but as those that are of the fame fpecies and kind with themselves, not using threatning words, but remembering that they have a master in heaven, and that there is no refpect of persons with him. Then for fervants, there is the right of the cafe for them also, and that is to obey their masters in all things, and to be true and faithful to them. And to do as the centurion faid of his fervants; to one he said go, and he went; and to another come, and he cometh. I have in fhort given you the right of the cafe, in these three relations of parents and children, husbands and wives, mafter and fervant..

his fenfe.

Then in our common converse, we ought to use all humanity, courtesy and affability, giving all respect, defpifing no body. We ought not so much to undervalue any man in company, as to refuse to hear For I would never come into that man's company, that I would not hear his sense. Then we must be ready to render a reason to every one that demandeth it, 1 Pet. iii 15. Then for our carriage towards the poor, the right of the cafe is fet down, Ecclefafticus iv. 4. we must not turn away from a poor man, but hear him speak and give him a fair answer if you cannot answer his request. This is agreeable to the counsel of the fan of Syrach, who faith, Let it not grieve thee, to bow down thine ear unto the poor, and to give him an answer with meekness.

4. To defcend to the creatures below us, there is a right of the cafe here alfo. We must not abuse any of those creatures below us. For Solomon faith,

the

the righteous man takes care of his beaft: we muft not abuse so much as our horfe or our dog. By these you fee, that there is in all times and cafes the rule of right, which is to do as the cafe requires toward all perfons, in all times, and in all cafes. What is reason, what is right, what is fit ? even as we ourfelves would be done to, were we in thofe circumftances. And it is a man's understanding, to find out what that is ; and his uprightness and integri ty, to do accordingly.

Now if this be true, 'tis adviseable that a man be habituated and well prepared, that he may not be at a lofs. If a man have pre-confidered, and examined and been well advised before hand; when any cafe comes, he is prepared, and fo he will be ready to do as the right of the cafe requires. Where as if he be otherwife, he will be at a loss, and not know what to do when he comes to act. It is haphazard whether he will do right, or wrong: and fo will not act like a man of prudence, and virtue. For this I must tell you, paffion and felf-will, are no principle of action; by these we are never to act, nor to warrant any thing we do. For he that doth this, acts not like a man, but like a fury; he doth not act according to the principle of reason, but like a mad man. The great iniquity in this inferior world, is this, that men affume to themfelves to do because they will, which is a very great tranfgreffion, and the highest exorbitancy of extravagant creatures. For a man to do because he will, or because he hath a mind, alas, this is nothing to any man elfe. What is this man's mind, to ano◄

L

ther