The practice of Christian graces, or, The whole duty of man laid down in a plaine and familiar way for the use of all, but especially the meanest reader : divided into XVII chapters, one whereof being read every Lords Day, the whole may be read over thrice in the year : with Private devotions for several occasions...

PARTITION. XIII.

Of FALSE REPORTS, False Witness. Slanders Whisperings. Of Despising and Scoffing for infirmi∣ties; Calamities; Si••s. &c. Of POSITIVE JU∣STICE, Speaking the TRUTH, Of LYING. Of Humility and Pride. Of Envy and Detraction. Of Gratitude, &c.

§ 1: THe Fourth Branch of Nega∣tive Justice concerns the cre∣dit o•• our neighbours, which we are not to lessen, or im∣paire by any means, particularly not by false reports: Of false reports there may be two sorts, the one is when a man sayes some∣thing of his neighbour, which he directly knows to be false, the other when possibly he has some slight surmize, or jealousy of the

thing; but that upon such weak grounds, that 'tis as likely to be false as true. In either of these cases, there is a great guilt lies upon the reporter; that there doth so in the first of them, no body will doubt, every one acknow∣ledging that it is the greatest baseness to in∣vent a lie of another; but there is as little reason to question the other, for he that re∣ports a thing as a truth, which is but uncer∣tain, is a lyar also, or if he do not report it as a certainty, but only as a probability, yet then though he be not guilty of the lye, yet he is of the injustice, of robbing his neighbour of his credit; for there is such an aptness in men to believe ill of others, that any the lightest jealousy will, if once it be spread abroad, serve for that purpose; and sure it is a most horrible injustice upon every slight surmize, and fancy, to hazard the bringing so great an evil upon another; especially when it is considered, that those surmizes commonly spring rather from some censoriousness, pee∣vishness, or malice in the surmizer, then from any reall fault in the person so suspe∣cted.

2. The manner of spreading these false r••∣ports of both kinds, is not alwayes the same; sometimes it is more open and avowed, some∣times more close and private: the open is ma∣ny times by false witness before the Court of Justice; and this not only hurts a man in his credit, but in other respects also; 'tis the de∣livering him up to the punishment of the Law,

and according to the nature of the crime pre∣tended, does him more or less mischief; but if it be of the highest kind, it may concern his life, as we see it did in Naboths case, 1 Kin. 21. How great and crying a sin it is in this respect, as also in that of the perjury, you may learn from what hath been said of both those sins. I am now to consider it only, as it touches the credit; and to that it is a most grievous wound, thus to have a crime pub∣lickly witnessed against one, and such as is scarce curable by any thing that can afterwards be done to clear him, and therefore whoever is guilty of this, doth a most outragious in∣justice to his neighbour; this is that which is expresly forbidden in the ninth Command∣ment, and was by God appointed to be pu∣nisht by the inflicting of the very same suffer∣ing upon him, which his false testimony aim∣ed to bring upon the other. Deut. 19. 16.

3. The second open way of spreading these reports, is by a publick and common declar∣ing of them; though not before the Magi∣strate, as in the other case, yet in all compa∣nies, and before such as are likely to carry it farther, and this is usually done with bitter railings, and reproaches, it being an ordina∣ry act of slanderers, to revile those whom they slander, that so by the sharpness of the accu∣sation they may have the greater impression in the minds of the hearers; this both in re∣spect of the slander, and the railing, is a high

injury, and both of them such, as debarre the committers from heaven; thus Psal. 15. where the upright man is discribed, that shall have his part there, this is one special thing, vers. 3. That he slendereth not his neighbour; And for railing, the Apostle in several places reckons it amongst those works of the flesh, which are to shut men out both from the Church here by excommunication, as you may see 1 Cor. 5. 11. and from the King∣dom of God hereafter, as it is, 1 Cor. 6. 10.

4. The other more close and private way of spreading such reports, is that of the Whispe∣rer, he that goes about from one to an o∣ther, and privately vents his slanders, not out of an intent by that means to make them less publick, but rather more; this trick of delivering them by way of secret, being the way to make them both more believed, and more spoken of too; for he that receives such a tale▪ as a secret from one, thinks to please some body else, by delivering it as a secret to him also; and so it passes from one hand to another, till at last it spread over a whole Town: This sort of slanderer is of all other; the most dangerous, for he works in the dark, tyes all he speaks to, not to own him as the author, so that whereas in the more publick accusations, the party may have some means of clearing himself, and detecting his accu∣ser, here he shall have no possibil••ty of that, the slander, like a secret poison, works incure∣able

effects, before ever the man discern it. This sin of whispering is by St. Paul menti∣oned among those great crimes, which are the effects of a reprobate mind, Rom. 1. 29. It is indeed one of the most injurable wounds of this sword of the tongue; the very bane and pest of humane society; and that which not only robs single persons of their good names, but oftentimes whole families, nay, publick societies of men of their peace, what ruines, what confusions has this one sin wrought in the world? 'Tis Solomons obser∣vation, Prov. 18 28. That a whisperer sepe∣rateth chief friends, and sure one may truly say of tongues thus imployed, that they are set on fire of Hell, as St. James saith, Chap. 3. 6.

5. This is such a guilt that we are to beware of all degrees of approach to it, of which there are several steps; the first is the giving ear to, and ch••rishing of those that come with slanders, for they that entertain and receive them, incourage them in the practice; for as our common proverb sayes, if there were no receivers, there would be no thief; so if there were none, that would give an ear to tales, there would be no tale bearers. A se∣cond step is, the giving too easy credit to them, for this helps them to attain part of their end, they desire to beget a general ill opini∣on of such a man, but the way of doing it must be by causing it, first, in particular m••n: and if thou suffer them to do it in thee, they

have so farr prospered in their aime. And for thy own part thou dost a great injustice to thy neighbour, to believe ill of him without a just ground, which the accusation of such a person certainly is not. A third step, is the reporting to others, what is thus told thee; by which thou makest thy self directly a party in the slander, and after thou hast unjustly withdrawn from thy neighbour, thy own good opinion, endeavourest to rob him also of that of o∣thers. This is very little below the guilt of the first whisperer, and tends as much to the ruine of our neighbours credit. And these several degrees have so close a dependance one upon another, that it will be very hard for him that allowes himself the first, to escape the other; and indeed he that can take de∣light to hear his neighbour defamed, may well be presumed of so malicious a humour, that 'tis not likely he should stick at spreading the slander. He therefore that will preserve his innocence in this matter, must never in the least degree cheris or countenance any that brings these false reports. And it is not less necessary to his peace, then to his innocency; for he that once entertains them, must never expect quiet, but shall be continually incited and stirred up even against his neerest, and deerest relations; so that this whisperer, and slanderer is to be look't on by all, as a com∣mon enemy, he being so as well to those to whom, as of whom he speaks.

6. But be••ides this grosser way of slander∣ing,

there is another, whereby we may im∣pair, and lessen the credit of our neighbour, and that is by contempt, and despising; one com∣mon effect whereof is scoffing, and deriding him. This is very injurous to a mans reputa∣tion, for the generallity of men do rather take up opinions upon trust, then judgment; and therefore if they see a man despised, and scorned, they will be apt to do the like. But besides this effect of it, there is a present in∣justice in the very act of despising, and scorn∣ing others. There are ordinarily but three things, which are made the occasions of it (unless it be with such, with whom virtue and godliness are made the most reproachful things, and such despising is not only an in∣jury to our neighbour, but even to God him∣self, for whose sake it is, that he is so despised) those three are first the infirmities, secondly the calamities, thirdly the sins of a man, and each of these are very farr from being ground of our triumphing over him.

7. First, for infirmities, be they either of body or mind, the deformity and unhandsome∣ness of the one, or the weakness, and folly of the other, they are things out of his power to help, they are not his faults, but the wise dispensations of the great Creator, who be∣stows the excellencies of body and mind, as he pleases, and therefore to scorn a man be∣cause he hath them not, is in effect to re∣proach God who gave them not to him.

8. So also for the calamities, and miseries,

that befall a man, be it want, or sickness, or what ever else, these also come by the provi∣dence of God, who raiseth up, and pulleth down, as seems good to him, and it belongs not to us to judg, what are the motives to him to do so, as many do, who upon any afflicti∣on that befals another, are presently conclu∣ding, that sure it is some extraordinary guilt, which pulls this upon him, though they have no particular to lay to his charge. This rash judgment our Saviour reproves in the Jews, Lu. 13. where on occasion of the extraor∣dinary sufferings of the Galileans, he asks them, ver. 2. suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you nay, but ex∣cept you repent, ye shall all likewise perish: when we see Gods hand heavy upon others, it is no part of our business to judg them, but our selves, and by repentance to prevent, what our own sins have deserved. But to reproach, and revile any, that are in affliction, is that barbarous cruelty, taken notice of by the Psalmist, as the heighth of wickedness, Psal. 69. 26. They persecute him whom thou hast smitten, and they talk to the grief of them whom thou hast wounded: In all the miseries of o∣thers, compassion becomes a debt to them; how unjust are they then, that in stead of pay∣ing them that debt, afflict them with scorn and reproach?

9. Nay the very sins of men, though as they have more of their wills in them, they

may seem more to deserve reproach, yet cer∣tainly they also oblige us to the former duty of compassion, and that in the highest degree, as being the things, which of all others make a man the most miserable; in all these cases, if we consider how subject we are to the like our selves; and that is not only Gods mercy to us, by which we are preserved from the worst that any man else is under, it will surely better become us to look up to him with thankfulness, then down on them with con∣tempt, and despising. Thus you see the direct injustice of scorning and contemning our bre∣thren, to which when that other is added, which naturally followes, as a consequent of this, to wit, the begetting the like contempt in others, there can sure be no doubt of its be∣ing a great, and horrible injustice to our neigh∣bour, in respect of his credit.

10. Now how great the injury of destroy∣ing a mans credit is, may be measured by these two things, first the value of the thing he is rob'd of, and secondly the difficulty of mak¦ing reparations. For the first, 'tis commonly known, that a mans good name is a thing he holds most precious, oftentimes dearer then his life, as we see by the hazards men some∣times run to preserve even a mistaken reputa∣tion; but 'tis sure it is that, which hath even by sober men been esteemed one of the greatest happiness of life: And to some sorts of men, such especially as subsist by dealings in the world, tis so necessary, that it may well be reck∣oned

as the means of their livelyhood, and then sure 'tis no slight matter to rob a man of what is thus valuable to him.

11. Secondly, the difficulty of making re∣parations increaseth the injury, and that is such in this case of defamation, that I may rather cal it an impossibility, then a difficulty: For when men are possest with an ill opinion of a person, 'tis no easy matter to work it out; so that the slanderer is herein like a young Conjurer, that raises a Divel he knows not how to lay again. Nay suppose men were generally as willing to lay down ill conceits of their neighbours, as they are to take them up, yet how is it pos∣sible for him that makes even the most publick recantation of his slander, to be sure that eve∣ry man that hath come to the hearing of the one, shall do so of the other also? And if there be but one person, that doth not (as probably there will be many) then is the repa∣ration still short of the injury.

12. This consideration is very fit to make men afraid of doing this wrong to their neighbour; but let it not be made use of to excuse those, that have already done the wrong, from endeavouring to make the best reparations they can; for though 'tis odd, it will not equal the injury, yet let them how∣ever do what they are able towards it: And this is so necessary towards the obtaining par∣don of the sin that none must expect the one, that do not perform the other. Whosoever therefore sets himself to repent of his faults

of this kind, must by all prudent means endea∣vour to restore his neighbour to that degree of credit he hath deprived him of; and if that be not to be done without bringing the shame upon himself, of confessing publickly the slan∣der, he must rather submit to that, then be wanting to this necessary part of justice, which he owes to the wronged party.

13. Thus have I gone through these four branches of Negative Iustice to our neigh∣bour, wherein we must yet farther observe, that this justice binds us not only in respect of our words, and actions, but of our very thoughts, and affections also; we are not on∣ly forbid to hurt, but to hate, not only re∣strained from bringing any of these evils fore∣mentioned upon him, but we must not so much as wish them before, nor delight in them after they are befallen him: We must take no pleasure either in the sin of his Soul, or hurt of his body; we must not envy him a∣ny good thing he injoys, nor so much as wish to possess our selves of it: Neither will it suffice us, that we so bridle our tongue, that we neither slander, or revile, if we have that malice in our hearts, which makes us wish his d••scredit or rejoyce, when we find it procur∣ed, though we have no hand in the procuring it. This is the peculiar property of Gods Lawes, that they reach to the heart, whereas mens can extend only to the words, and acti∣ons; and the reason is clear, because he is the only Law-giver, that can see what is in the

heart, therefore if there were the perfectest innocence in our tongue, and hands, yet if there be not this purity of heart, it will never serve to acquit us before him. The counsel therefore of Solomon is excellent, Prov. 4. 23. Keep thy heart with all diligence, for out of it are the issues of life. Let us strictly guard that, so that no malicious unjust thought en∣ter there, and that not only, as it may be the means of betraying us to the grosser act, but also as it is in it self such a pollution in Gods sight, as will unfit us for the blessed vision of God, whom none but the pure in heart have promise of seeing, Mat. 5. 8. Blessed are the pure in heart, for they shall see God.

14. I come now to speak of the Positive part of Justice, which is the yielding to every man that which by any kind of right he may challenge from us. Of these dues there are some, that are general to all mankind, others that are restrained within some certain condi∣tions, and qualities of men, and become due onely by vertue of those qualifications.

15. Of the first sort, that is those, that are due to all men, we may reckon first the speaking truth, which is a common debt we owe to all mankind; speech is given us as the instrument of intercourse and society, one with another, the means of discovering the mind, which otherwise lyes hid, and concea∣led, so that were it not for this, our conver∣sations would be but the same as of beasts; Now this being intended for the good and ad∣vantage

of mankind, 'tis a due to it, that it be used to that purpose. But he that lyes, is so far from paying that debt, that on the con∣trary he makes his speech the means of injury and deceiving him he speaks to.

16. There might much be said to shew the several sorts of Obligations we lye under, to speak truth to all men; but supposing I write to Christians, I need not insist on any other, then the Commands we have of it in Scrip∣ture, thus Eph. 4. 25. the Apostle commands, that putting away lying, they speak every man truth with his neighbour: and again, Col. 3. 9. Lye not one to another: and Pro. 6 17. a lying tongue is mentioned as one of those things that are abominations to the Lord. Yea, so much doth he hate a lye, that it is not the most pious and Religious end, that can recon∣cile him to it, the man that lyes, though in a zeal to Gods glory, shall yet be judged as a sinner, Rom. 3. 7. what shall then become of those multitudes of men that lye on quite other ends? some out of malice, to mischief others, out of covetousness to defraud their neighbours, some out of pride, to set them∣selves out, and some out of fear, to avoid a danger, or hide a fault. But of a yet stranger sort, then all these, are those, that do it without any discernable temptation, that will tell lyes by way of story, take pleasure in tell∣ing incredible things, from which themselves reap nothing, but the reputation of imperti∣nent lyars.

17. Among these divers kinds of falshoods, Truth is become such a rarity among us, that it is a most difficult matter, to find such a man as David describes Psal. 15. 2. That speaketh the truth from his heart. Men have so glibbed their tongues to lying, that they do it familiarly upon any or no occasion, ne∣ver thinking that they are observed either by God or man. But they are extremely decei∣ved in both, for there is scarce any sin (that is at all endeavoured to be hid) which is more discernable even to men: they that have a cu∣stome of lying, seldome fail (be their memo∣ry never so good) at some time or other to betray themselves; and when they do, there is no sort of sin, meets with greater sco••n, and reproach; a lyar being by all accounted a title of the greatest infamy, and shame. But as for God, 'tis madness to hope that all their Arts can disguise them from him, who needs none of those casual wayes of discovery, which men do, but sees the heart, and so knowes at the very instant of speaking, the falshood of what is said; and then by his title of the God of Truth, is tyed not onely to hate, but punish it, and accordingly you see Rev. 20. that the lyars are in the number of those that are shut out of the New Ierusa∣lem, and not onely so, but also have their part in the lake that burneth with Fire and Brim∣stone. If therefore thou be not of the humour of that unjust Judge Christ speaks of, Luk. 18 2 Who n••ither feared God, nor regarded

man, thou must resolve on this part of Justice the putting away lying, which is abhorred by both.

18. A second thing we owe to all is humani∣ty and courtesie of behaviour, contrary to that ••ullen churlishness we find spoken of in Nabal, who was of such a temper, that a man could not speak to him. 1 Sam. 25. 17. There is sure so much of respect due to the very na∣ture of mankind, that no accidental advantage of wealth or honour, which one man hath above another, can acquit him from that debt to it, even in the person of the meanest; and therefore that crabbed and harsh behaviour to any that bears but the form of a man, is an injustice to that nature he partakes of. And when we consider how much that nature is dignified by the Son of God his taking it upon him, the obligation to reverence it is yet greater, and consequently the sin of thus con∣temning it.

19 This is the common guilt of all proud and haughty persons, who are so busie in ad∣miring themselves, that they over look all that is valuable in others, and so think they owe not so much as common civility to other men, whilest they set up themselves as Nebu∣chadnezzar did his Image to be worshipped of all. This is sure very contrary to what the Apostle exhorts, Rom. 12. 10. In honour pre∣fer one another: and again Phil 2. 4. Lo••k, not every man on his own things, but every man also on the things of others; and let such re∣member

the sentence of our blessed Saviour. Luk. 14. 11. He that exalteth himself shall be abased, and he that humbleth himself shall be exalted, which we often find made good to us, in the strange down-fals of proud men. And it is no wonder, for this sin makes both God and men our enemies, God, as the Scripture every where testifies, abhorres it, and all that are guilty of it, and men are by means of it used so contemptuously & unkind∣ly by us, that they are by nothing more pro∣voked against us, and then whom God and man thus resist, who shall secure and uphold?

20. A third thing we owe to all is Meek∣ness; that is, such a patience, and gentleness towards all, as may bridle that mad passion of anger, which is not onely very uneasy to our selves, as hath already been shewed, but also very mischievous to our neighbours, as the many outrages, that are oft committed in it, do abundantly testify. That this duty of meekness is to be extended to all men, there is no doubt, for the Apostle in express words commands it, 1 Thes. 5. 14. Be patient to∣wards all men, and that it should seem in spite of all provocation to the contrary, for the very next words are, See that none ren∣der evil for evil, or railing for railing; and Timothy is commanded to exercise this meek∣ness even towards them who oppose them∣selves against the Doctrine of the Gospel, 2 Tim. 2. 25. which was a case, wherein some heat would probably have been allowed, if it might have been in any.

21. This vertue of meekness is so necessary to the preserving the peace of the world, that it is no wonder, that Christ, who came to plant peace among men, should injoin meek∣ness to all. I am sure the contrary effects of rage and anger are every where discernable, it breeds disquiets in Kingdomes, in Neighbour∣hoods, in Families, and even between the neerest relations; 'tis such a humour, that So∣lomon warnes us never to enter a friendship with a man that is of it, Prov. 22. 24. Make no friendship with an angry man, and with a furious man thou shalt not go. It makes a man unfit to be either friend or companion, and indeed makes one insufferable to all that have to do with one, as we are again taught by So∣lomon, Prov. 21. 19. where he preferres the dwelling in a wilderness, rather then with a contentious and angry woman, and yet a woman ha•• ordinarily onely that one weapon of the tongue to offend with. Indeed to any that have not the same unquietness of humor, there can scarce be a greater uneasiness, then to con∣verse with those, that have it, though it ne∣ver proceed farther, then words. How great this sin is, we may judge by what our Saviour sayes of it, Mat. 5. where there are several degrees of punishment allotted to several de∣grees of it; but alas! we daily out go that, which he there sets as the highest step of this sin; the calling thou fool, is a modest sort of reviling, compared with those multitudes of bitter reproaches we use in our rages.

22. Nay, we often go yet higher; re∣proaches serve not our turn, but we must curse too; How common is it to hear men use the horridst execrations, and cursings upon every the slightest cause of displeasure? nay, perhaps without any cause at all; so utterly have we forgot the rule of the Apostle, Rom. 12. 14. Blesse and curse not; Yea, the pre∣cept of our blessed Saviour himself, Mat. 5. 44. Pray for those that despitefully use you. Christ bids us pray for those, who do us all injury, and we are often cursing those, who do us none. This is a kind of saying our prayers backward indeed, which is said to be part of the ceremony the Devil uses, at the making of a witch, and we have in this case also reason to look on it, as a means of bring∣ing us into acquaintance, and league with that accursed spirit here, and to a perpetual abide∣ing with him hereafter. 'Tis the language of Hell▪ which can never ••it us to be Citizens of the New Ierusalem, but marks us out for in∣habitants of that land of darkness. I con∣clude this with the advice of the Apostle, Eph. 4 31. L••t all bitterness, and wrath, and an∣ger, and clamour, and evil speaking be put a∣way from you with all malice.

23. Having spoken thus farr of those com∣mon dues, wherein all men are concerned, and have a right, I am now to proceed to those other sorts of dues, which be∣long to particular persons, by vertue of some especial qualification. These qualifica∣tions

may be of three kinds, that of excellen∣cy, that of want, and that of relation.

24. By that of excellency I mean any ex∣traordinary gifts, or endowments of a per∣son; such as wisdom, learning, and the like, but especially grace: these being the singular gifts of God, have a great value and respect due to them, wheresoever they are to be found; and this we must readily pay by a willing, and glad acknowledgment of those his gifts in any he has bestowed them on, and bearing them a reverence, and respect, answe∣rable thereunto, and not out of an overween∣ing of our own excellencies, despise and un∣dervalue those of others, as they do, who will yeild nothing to be reason, but what them∣selves speak, nor any thing piety, but what agrees with their own practice.

25. Also we must not envy, or grudg that they have those gifts, for that is not only an injustice to them, but injurious also to God, who gave them, as it is as large set forth in the parable of the labourers, Mat. 20. where he asks them, who grumbled at the Masters bounty to others, Is it not lawful for me to do what I will with my own, is thine eye evil be∣cause mine is good? This envying at Gods goodness to others, is in effect a murmuring against God, who thus disposes it, neither can there be a greater, and more direct op∣position against him, then for me to hate and wish ill to a man, for no other reason, but because God has loved and done well to him

and then in respect of the man, 'tis the most unreasonable thing in the world, to love him the less, meerly because he has those good qualities, for which I ought to love him more.

26. Neither must we detract from the ex∣cellencies of others, we must not see to eclipse or darken them by denying either the kinds, or degrees of them; by that means to take off that esteem, which is due to them. This sin of detraction is generally the effect of the former of envy, he that envies a mans worth, will be apt to do all he can to lessen it in the opinions of others, and to that purpose will either speak slightly of his excellencies; or if they be so apparent, that he knows not how to cloud them, he will trye if he can by report∣ing some either reall, or feigned infirmity of his, take off from the value of the other, and so by casting in some dead flies, as the wise man speaks, Eccles. 10. 1. Strive to corrupt the savour of the ointment; this is a great injustice, and directly contrary to that duty we owe, of acknowledging, and reverencing the gifts of God in our brethren.

27. And both these sins of envy, and de∣traction do usually prove as great follies, as wickedness; the envy constantly brings pain, and torment to a mans self, whereas if he could but cheerfully, and gladly look on those good things of anothers, he could never fail to be the better for them himself; the very pleasure of seeing them would be some advantage to

him; but besides that, those gifts of his brother may be many ways helpful to him, his wisdom and learning may give him instruction; his piety, and vertue, example, &c. but all this the envious man loseth, and hath nothing in exchange for it, but a continual fretting, and gnawing of heart.

28. And then for detraction, that can hardly be so managed, but it will be found out; he that is still putting in Caveats against mens good thoughts of others, will quickly discover himself to do it out of envy, and then that will be sure to lessen their esteem of him∣self, but not of those he envies, it being a sort of bearing testimony to those excellencies, that he thinks them worth the envying.

29 What hath been said of the value, and respect due to those excellencies of the mind, may in a lower degree be applyed to the out∣ward advantages of honour, greatness, and the like. These though they are not of equal value with the former (and such for which no man is to prize himself) yet in regard, that these degrees, and distinctions of men are by Gods wise providence disposed, for the bet∣ter ordering of the world, there is such a ci∣vil respect due to those, to whom God hath dispenc'd them, as may best preserve that order, for which they were intended. Therefore all inferiours are to behave themselves to their superious with modesty, and respect, and not by a rude boldness confound that order, which it hath pleased God to set in the world, but

according as our Church-Catechism teaches, order themselves lowly and reverently to all their betters. And here the former caution against envy comes in most seasonably; these outward advantages being things, of which generally men have more taste, then of the o∣ther, and therefore will be more apt to envy, and repine to see others exceed them therein, to this therefore all the former considerations against envy will be very proper, and the more necessary to be made use of, by how much the tempt••tion is in this case to most minds t••e greater.

30. The second qualication is that of want; whoever is in distress for any thing, wherewith I can supply him, that distress of his makes it a duty in me so to supply him, and this in all kinds of wants. Now the ground of its be∣ing a duty is, that God hath given men abi∣lities not only for their own use, but for the ad∣vantage and benefit of others, and therefore what is thus given for their use becomes a debt to them, whenever their need requires it. Thus he that is ignorant and wants knowledg is to be instructed by him, that hath it, and this is one special end, why that knowledg is given him: The tongue of the learned is gi∣ven to speak a word in season, Esay. 50. 4. He that is in sadness▪ and affliction, is to be com∣forted by him that is himself in cheerful∣ness. This we see St. Paul makes it the end of Gods comforting him, that he might be able to comfort them that are in any trouble,

2 Cor. 1. 4. He that is in any course of sin, and wants reprehension and counsel, must have that want supplyed to him by those, who have such abilities, and opportunities, as may make it likely to do good. That this is a justice we owe to our neighbour, appears plainly by that text, Levit. 19. 17. Thou shalt not hate thy brother in thy heart, thou shalt in any wise reprove him, and not suffer sin upon him; where we are under the same obligati∣on to reprove him, that we are not to hate him. He that lies under any slander, or un∣just defamation, is to be defended, and cleer∣ed by him, that knows his innocence, or else he makes himself guilty of the slander, because he neglects to do that which may remove it; and how great an injustice, that of slandering our neighbour is, I have already shewed.

31. Lastly, he that is in poverty and need, must be relieved by him that is in plently; and he is bound to it, not only in charity, but even in justice. Solomon calls it a due, Pro. 3. 27. Withhold not good from him to whom it is due, when it is in the power of thine hand to do it: and what that good is, he explains in the ve∣ry next verse: Say not to thy neighbour, go and come again, and tomorrow I will give, when thou hast it by thee: It seems, 'tis the withholding a due, so much as to defer giving to our poor neighbour. And we find God did among the Jews seperate a certain portion of every mans increase for the use of the poor, a tenth eve∣ry third year (which is all one with a thirtieth

part ever year, Deut. 14. 28, 29. And this was to be paid not as a charity, or liberality, but as a debt, they were unjust, if they with∣held it. And surely we have no reason to think, that Christian justice is sunk so much below the Jewish, that either nothing at all, or a less proportion is now required of us. I wish our practice were but at all answerable to our ob∣ligation in this point, and then surely we should not see so many Lazaruses lye unre∣lieved at our doors, they having a better right to our superfluities, then we our selves have, and then what is it, but arrant robbery to bestow that upon our vanities, nay our sins, which should be their portion?

32. In all the foregoing cases, he that hath ability is to look upon himself, as Gods stew∣ard, who hath put it into his hands to distri∣bute to them, that want, and therefore not to do it, is the same injustice and fraud, that it would be in any steward to purse up that money for his private benefit, which was in∣trusted to him, for the maintenance of the fa∣mily, and he that shall do thus, hath just rea∣son to expect the doom of the unjust steward, Luke 16. to be put out of the stewardship, to have those abilitie, taken from him, which he hath so unfaithfully imployed. And as for all the rest, so particularly for that of wealth, 'tis very commonly to be observed, that it is withdrawn from those that thus de∣fraud the poor of their parts, the griping miser coming often by strange undiscernable

wayes to poverty; and no wonder, he hav∣ing no title to Gods blessing on his heap, who does not consecrate a part to him in his poor members. And therefore we see the Israe∣lites before they could make that challenge of Gods promise to bless them, Deut. 26. 15. Look down from thy holy habitation and bless thy people Israel, &c. they were first to pay the poor mans tithes, ver. 12. without which they could lay no claim to it. This withhold∣ing more then is meet, as Solomon sayes, Pro. 11. 24. tends to poverty; and therefore as thou wouldst play the good husband for thy self, be careful to perform this justice according to thy ability to all that are in want.

33. The third qualification is that of relation, and of that there may be divers sorts, arising from divers grounds, and duties, answerable to each of them. There is first a relation of a debter to a creditor, and he that stands in that relation to any whether by vertue of bar∣gain, loan, or promise, 'tis his duty to pay justly what he owes, if he be able (as on the other side if he be not, 'tis the creditors, to deal charitably and Christianly with him, and not to exact of him beyond his ability.) But I need not insist on this, having already by shewing you the sin of with holding debts, in∣formed you of this duty.

34. There is also a relation of an obliged person to his benefactor, that is one that hath done him good, of what kind soever, whether spiritual, or corporal; and the duty of that per∣son

is, first thankfulness,, that is a ready and hearty acknowledgment of the courtesie re∣ceived: secondly, prayer for Gods blessings and rewards upon him; and thirdly an endeavour, as opportunity and ability serves, to make re∣turns of kindness, by doing good turnes back again. This duty of gratitude to benefa∣ctors is so generally acknowledged by all, even the most barbarous, and savagest of men, that he must have put off much of his humane na∣ture, that refuses to perform it. The very Publicans and sinners, as our Saviour sayes, do good to those that do good to them.

35. Yet how many of us fail even in this, how frequent is it to see men, not only neglect to re∣pay courtesies, but return injuries in stead of them? It is too observable in many particu∣lars, but in none more, then in the case of ad∣vice, and admonition, which is of all others, the most precious part of kindness, the real∣lest good turn that can be done from one man to another. And therefore those that do this to us, should be look't on, as our prime and greatest benefactors. But alas! how few are there that can find gratitude, shall I say? nay patience for such a courtesie? Go about to admonish a man of a fault, or tell him of an error, he presently looks on you, as his e∣nemy, you are, as St. Paul tells the Galatians, Chap. 4. 16. become his enemy because you tell him the truth; such a pride there is in mens hearts, that they must not be told of any thing amiss, though it be with no other in∣tent,

but that they may amend it. A strange madness this is, the same that it would be in a sick man, to flie in the face of him that comes to cure him, on a fancy that he disparaged him in supposing him sick; so that we may well say with the wise man, Pro. 12. 1. He that hateth re∣proofe is brutish. There cannot be in the world a more happy temper, for it fortifies a man in his sins, raises such mounts, and bul∣warks about them, that no man can come to as∣sault them, and if we may believe Solomon, de∣struction will not fail to attend it, Pro. 29. 1. He that being of ten reproved hardneth his neck, shall suddenly be destroyed, and that without remedy. But then again in respect of the admonisher, 'tis the greatest injustice, I may say, cruelty that can be, he comes in tenderness, and compas∣sion to rescue thee from a danger, and to that purpose puts himself upon a very uneasy task; for such the general impatience men have to admonition, hath now made it; and what a de∣feat, what a grief is it to him, to find that in stead of reforming the first fault, thou art run into a second, to wit that of causeless displeasure against him? This is one of the worst, and yet I doubt, the commonest sort of unthankfulness to benefactors, and so a great failing in that duty we owe to that sort of relation. But per∣haps these will be look't on as remote relations (yet 'tis sure they are such as challenge all that duty I have assigned to them) I shall in the next place proceed to those relations, which are by all acknowledged to be of the greatest neerness.

Notes

• His credit.
• False wit∣ness.
• Publick slanders.
• Whisper∣ing.
• Several steps to∣wards this sin.
• Despising and scoffing.
• For infir∣mities.
• For calami¦ties.
• Forsi ••.
• Destroying the credit; a great in∣jury.
• And irre∣pairable.
• Yet every guilty per∣son must do all he can to repaire the injury.
• Iustice in the thoughts.
• Positive Iustice.
• Speaking Truth a due to all men.
• Lying ex∣presly for∣biden in Scripture.
• The great common∣ness and folly of this sin.
• Courteous behaviour a due to all men.
• Not payed by the proud man.
• Meekness a due to all men.
• Brauling very in••uf∣ferable.
• It leads to that great sin of cur∣sing.
• Particular dues.
• A respect due to men of extraor∣dinary gifts.
• We are not to envy them.
• Nor de∣tract from them.
• The folly of both those sins.
• A respect due to men in regard of their r••nks and qualities.
• Dues to those that are in any sort ••f want
• To the poor
• God with∣draws those abilities which are not thus im∣ployed.
• Dues in re∣spect of re∣lations.
• Gratitude to Benefa∣ctors.
• The contra∣ry too com∣mon.