righteous will. This is what I fay therefore; that unrighteousness, unjustice, unmercifulness, &c. ufually meets with present punishment. Lam. iii. 64, 65. Render unto them a recompence, O Lord, according to the work of their hands; give them forrow of heart, thy curse unto them. This is upon the account of this fin, unjuftice, &c. And it is warranted, for any under oppreffion to apply to God for relief. Therefore this is highly confiderable, arid this is not a notion of a man's head, but it ought to govern in a man's whole practice; reafon, equity, righteousness, fair dealing, and doing to one another as we would be done unto.

In refpect of a man's felf, a man should be righteous ; for this fin of unrighteousness, unmercifulness and unjustice, destroys the peace and quiet of our own minds. He that is privy to an unrighteous act done by himself, is full of jealoufies and fufpicions, and conftantly fears him that he hath wronged: therefore that thy mind may be at peace, that thou may'ft be fecure and quiet, do no unrighteous thing: for no man can fatisfy himself and have peace, where he is privy to his own falseness and unrighteousness,, unless by long continuation he hath acquired obdurateness and fearedness of conscience.

3. It brings a man into real danger. Men do com- . monly bring upon themfelves the unkind ufages that they meet with from others; for acts of injury on one fide, provoke to acts of injury on the other fide; and every man hath cause to fear, that the other to whom he hath done injury, will revenge it. Now that a man may have good quarter and fair dealing, let him be exactly righteous.

4. In wrong doing, it is a hard thing to put a flop or affign a measure. Therefore a thief on the high-way is fo great a malefactor, because he hath the traveller in his power, and he abuseth him at his pleasure; and he that will begin at fuch a violent act as to rob, who knows where he will ftay? And therefore when a man goes out of the way of righteousness, equity and justice; it is a very hard matter to affign a meafure; and that upon a double account. Firft, Because innocency is every body's fafety. For it is a far easier matter for a man to retain his innocency at first, than to moderate himself and keep himself within measure when he hath once confented to do an act that is wrong. Obligation to confcience is loft, and no man knows where he will ftop. Secondly, A man is tempted when he hath done an injury, to disable him whom he hath wronged, that he himself may be out of danger. Therefore the Italian faith, if you once hurt, destroy, and let him not live to revenge. So where a man hath begun, he is tempted to go further; for men are very apt to provide for their own fecurity, and they think it to be for their fafety, to destroy where they have wronged therefore if a man have received an affront, or fcorn or indignity be put upon him; for his own fake I advise him that he doth not refent it, that he take no notice of it: it may be that may work upon the ingenuity of the perfon, (if he have any ingenuity left in him,) that in the sense of his own baseness he may condemn himself, and of an enemy become a friend.

5. Nothing is deeper imprinted in human nature, than righteousness, fairness, benevolence, and this ingenuity of carriage.

carriage. And that univerfal benevolence, which God by his own right hand did sow in the nature of man ; and did plant, when he made man upon earth; that univerfal benevolence which spirits the intellectual world, doth require of each man towards another, faith and truth. Now, in resemblance thereof, and in participation of this universal benevolence, which is in the fuperior world (the intellectual world of foul and spirit) you have the resemblance of this, in the inferior world (viz.) the fuitablenefs and fitnefs that is in one thing to accommodate another; as you fee the whole creation of God is mutually beneficial. There is nothing that is in being, tho' devoid of the perfection of reafon and understanding, but hath, as it's dowry, a difpofition and fitness to accommodate the univerfe to fome neceffary use and purpose. And this likewife is agreeable to the light of nature. There has not been any noble or generous amongst the heathen, but they have deeply charged themfelves in this particular. To inftance, Regulus, a famous Roman, being in the wars taken prifoner; he had his liberty given him upon his parole, to feek an exchange. He goes home; he cannot effect it; and tho' it cost him his life, he would return. Natural light hath attained this perfection eminently, and the heathens have been excellent in it. The juftice of Ariftides is fo eminent, that his name is convertible with justice. He would not confent to an act of treachery, he would not violate faith, he would not take advantage falfely, to fave his life, to fave his nation. This a good author fays of him, "when he "fat in council, and was in the exercife of authority

"and

" and government, he would do nothing in confideration of, or with refpect to his private ad66 vantage." And I am much taken with that motto over one of the Roman emperor's gates, "if a

σε

cr ny man would violate right, and venture to do an unrighteous act, he ought not for any reason to do "it, lefs than to gain the empire of the world." Alfo the Barbarians (as they were called) in Scythia, this was a religion amongst them. They were called Barbarians because they had no culture; but they were famous for moderation, and the love of justice.

To conclude therefore; fince equity and fairness have fuch a foundation in human nature; fince fo much in reafon; fince fo much may be alledged against the contrary; but efpecially fince we ourselves meet with fuch usage from God; and particularly fince the terms of the gospel are fuch as they are ; as thou art a chriftian, in acknowledgment of what Chrift hath done and fuffered, take up this refolution, that it fhall be the better for every one with whom thou haft to do in the world, because Chrift died and became a facrifice both for thee and him. Wherefore being made partakers of fo much of the kindness of heaven, fhew thy felf merciful and kind in fome proportionable manner. For we ourselves are the objects of God's commiferation, or we had rued it to eternity; and our fouls are the purchase of Chrift's blood, when there was no other way for it; for the pfalmift faith, that the redemption of the foul is precious, and it ceafeth for ever; that is, in regard of the undertaking of any fellow creature. And that you may be sensible of your obligation in refentment of

the

the grace of God as we are partakers thereof, take four places of fcripture into your confideration. Phil. ii. 1. If there be therefore any confolation in Chrift, if any comfort of love, if any fellowship of the fpirit, if any bowels and mercies: what then? Fulfil ye my joy, that you be like-minded, having the fame love, being of one accord, of one mind. Col. iii. 12. Put on therefore (as the elect of God, holy and beloved) bowels of mercies, kindness, humbleness of mind, long-fuffering, forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ for gave you, fo aifo do ye. 2 Cor. xii. 20. For I fear left when I come I shall not find you fuch as I would, and that I fhall be found unto you fuch as I would not, left there be debates, envyings, wraths, ftrifes, backbitings, whisperings, fwellings, tumults; see how the apoftle multiplies equipollent words, that he might meet with every cafe. Gal. v. 20. Now the works of the flesh are manifeft, which are thefe; idolatry, witchcraft, hatred, variance, emulation, wrath, ftrife, feditions, herefies, &c. For herefies here, are not things of judgment and opinion, but factions. Now as you are partakers of the grace of the gofpel, and as you are repaired by the blood of Chrift, approve yourselves worthily to these four places of fcripture.

But if through bad nature or contrary custom, we find it difficult to overcome felf, then I will rouze you up by two confiderations; and I am fure these two will take with any man that hath any fenfe of reafon or religion, or honesty left in him. And they

are,