Ta proz eirenen, the things that belong unto peace, or, A seasonable discourse for these factious times delivered lately in a sermon before the judges at St. Maries in Nottingham at the assizes there, and now printed at the command of some persons of honour ; to which is annexed A short and modest apology for the author and book of the several weighty considerations, humbly recommended to the serious perusal of all, but more especially to the Roman Catholicks of England, by Thomas Sheppey ...

1 THESS. IV. part of the x. and xi. Verses.

But we beseech you, Brethren, that you increase more and more; And that you Study to be Quiet and to Do your Own Business.

AMong those many Glorious Titles where∣with the Evangelical Prophet Isaias endeavours to honour our Blessed Sa∣viour, he particularly applies those of a Counsellour and Prince of Peace c. 9.6. To us a Child is born, to us a Son is given, and his name shall be called Wonderful, Counsellour, the Prince of Peace. And that, without question, upon this very Account, because the Messias at his coming and divulging his Gospel by Him∣self and his Apostles was to give the best Advice, and most Heavenly Counsel, that ever was offer'd to the sons of Men. Now among all those wonderful Lessons and Instructions, which are left us by him in the Writings of his holy Apostles and Evangelists, I know none more

Excellent, nor at present so seasonable as this he hath bequeathed to us by the Pen of St. Paul in the words re∣cited to you. Counsel so good and effectual, that who∣soever will faithfully embrace it, shall easily be master both of this World and the World to come, and be able to vie Felicity with the Greatest Monarchs. Counsel that will at once disingage us from all our Fears and Jealousies, and put us out of danger of any thing, but of being too happy; that is, of Resembling God himself, who transacts a life in the greatest Peace, Tranquillity and Quiet imaginable. So that not only the love of God, but self interest it self invites us to this Divine Philosophy: Nature as well as Grace prompts us earn∣estly to prosecute our own advantage; and Time as well as Eternity ingages us to comply with this Heavenly Counsel of Increasing more and more; Of studying to be quiet, and of minding our own Business.

The words are very plain. God make them as visible in the Practice of our Lives as they are intelligible in them∣selves.

They are indeed usher'd in with a word of Induction, But I beseech you &c. But the Connexion making little or nothing to the clearing of any Difficulty in them; I shall consider them absolutely without any cohe∣rence, but what they have with themselves; and so make those Remarks upon them, whereon with Gods help and your patience I shall ground this present dis∣course.

Yet I cannot but take notice of that mutual Aspect and Combination these duties here recommended have among themselves. For by making a daily advance in our Christian Progress, we shall arrive at such a serenity of mind, that we shall be very fit to serve God and our Generation in that Employment and Station, wherein

his allwise Providence hath placed us. Or, vice versâ; By a conscientious diligence in our own lawful Voca∣tion, we may be confident of attaining real Peace and making considerable progress in Grace and Christian Vertues. Or thus; By studying and following the things that belong to Peace, we shall be enabled to make a sufficient growth in Grace and advance in our own both Temporal and Eternal concerns. So you see I can hardly mistake, whereever I begin to make those Remarks, I just now mentioned. For at last it will all amount to this, to make us Good, Christians, by increasing more and more: Good Subjects by studying to be quiet: and Good Neighbours by doing our own business.

1. And in the first place we may hence inform our selves that our Holy Religion is no idle, sluggish ha∣bit; but as our Great Chancellour in a Royal Assem∣bly fitly termed it, A Principle of life and Vigour with∣in us. A Principle, which though at first but as a Grain of Mustard seed, yet by increasing more and more, it becomes a great Tree. For by Increasing more and more, our Apostle here means nothing else, but what St. Peter presses so vehemently in his 2 Epistle. c. 3.18. to wit, Growing in Grace, and in the Knowledge of our Lord Jesus Christ. We must be continually go∣ing forward and growing upward from Grace to Grace, from Vertue to Vertue, till we be of full growth in Christ Jesus. A Christian must neither be like Hezekiah's Sun, that went backward; nor like Joshuah's Sun that stood still: but like Davids Sun, Psalm 19.5. Which is as a Bridegroom coming out of his Cham∣ber, and rejoyces as a strong Man to run his Race. There is always in Christianity a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, something remain∣ing. And though some of our Neighbours brag much

of their State of Perfection; of their Ne plus ultrà in their spiritual Journey; of Immediate Ʋnions with the Divine Essence in the pure fund of the Spirit: Yet we poor Protestants, God help us, must according to the command of our meek and humble Jesus, when we have done all we can, look upon our selves but as un∣profitable Servants, and follow the example of our Bles∣sed Apostle. Phil. 3.13.

Not as though I had already attained, or were already Perfect: but this one thing I do, forgetting those things which are behind, and reaching forth to those things which are before, I press toward the Mark for the Price of the high calling of God in Christ Jesus.

2. The second Obligation here seriously recommend∣ed to our consideration and practice is the study of Peace and Quietness. A most Important and Seasona∣ble Duty, and which cannot be too much press'd at this time. Now as Plato said of Vertue, so I may say of Peace; Could she but assume a visible shape, we should all presently become inamour'd of her. Where∣fore I know no more effectual Medium to urge the practice of the Duty in my Text, than by presenting to you the Blessed fruits and effects which will un∣doubtedly accrue to us by it: I mean by maintaining that Peace and Quiet we at present enjoy, and which nothing but our own boisterous and unruly passions can rob us of. Let us then I say, but take a full view of what the Apostle here so pathetically presses upon us, and recommends as an object worthy of our ut∣most Care and Study. It is nothing else, but what is our Happiness more than our Duty. Peace, that Soul of the Universe, that Chain of the World and Cement of Nature, the Bond of Governments, the Desire of Men, the Joy of Angels, the delight of God

himself. Peace, the design of Nature, the Perfection of Grace, and Consummation of Glory. Peace, the Reconciliation of Sinners, the Consolation of the Saints, the Crown of the Blessed. Peace, at which the Scri∣ptures aime, which Faith intends, Hope aspires to, Love mounts towards it, and it is compleat Beatitude to attain it. To procure this Peace, the Son of God came into the World, he toyl'd and laboured to treat about it; He died to confirm it, and arose again to proclaim it, and sent his Holy Spirit to bestow it on us. His Labours acquired it, his Bloud bought it, his Death merited it, and his Love bequeathed it. At his Birth the Angels chanted it forth, Glory be to God on High, and on Earth Peace. And at his Resurrection He himself published it; Peace be with you. Thus was Peace the Beginning of his carrieer, and the end of his Course. Peace was the design of his Combate, and Peace was the Crown of his Victory.

Indeed if we look a little more particularly into the matter, we shall find that this Quietness which we are here commanded to study, is the perfection both of the Greater and of the Lesser World: I mean Man himself.

The greater World is composed of two parts, the Celestial and Elementary World. To what tends that constant and regular motion of the Heavenly Bodies, that most exact Dance of the Rouling Spheres, but to make up the Harmony of a most ravishing Concord? And that mutual Marriage and Conjunction of the Elements, what doth it breathe forth but the sweets of a most Amiable Peace in the Sublunary World? The motions of the Heavens being so different, and the Qualities of the Elements so contrary, who would not presently conclude an inevitable War must fol∣low,

both in the Heavens by their diverse Revoluti∣ons, and in the Elements by their manifold Antipa∣thies? And yet both the Heavens compose their dis∣cord, and the Elements do, as I may say, lay aside their Quarrel to produce and preserve that Peace which is the life of Nature and the Conservation of the World. From whence proceeds the Beauty of the Universe, but from Order? and what maintains this Order but that Peace which is amongst its members? Every one keeps its Rank and Station without intrenching upon the others Offices, and so they keep an inviolable Peace, which preserves their Being, and buoyes up their Dignity. Whereas if Debate and Dissension should once intrude among the parts of this great Bo∣dy; immediately upon Debate would follow Disorder, and upon Disorder a Dissolution of the whole Fa∣brick: and that which Quietness makes appear so Good∣ly and Beautiful, that it derives its very names of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Mundus from its comely features, would in a moment by Discord be turned into a Chaos of Con∣fusion.

Let us descend a little to Particulars and see how Peace is the Perfection of the Parts as well as of the Whole.

All that is in this Great Family of the World may be distributed into two Classes or Orders of things. Some whereof have nothing but a simple Being, as Stones, Minerals and other inanimate Bodies. Others, besides a Being, have Life, either Vegetative as Plants, or sensitive, as Animals. I speak not as yet of Man, who, besides, his sensitive, hath a Reasonable and Intellectu∣al Life.

And First, as to Things that have nothing but Being; that very Being is their Perfection. Now what is it that

preserves the being of Stones and Minerals, but the Peace and agreement of the four first Qualities (as they call them) Dry and Moist, Cold and Hot: Their Being hath no other foundation but the marriage and Union of these contraries, that compose them. As soon as one Contrary begins to get the upper hand over his Fellows, and the Peace is broken, pre∣sently a dreadful Civil War commenceth: they mutually destroy one another, and this is infallibly attended with the ruine of the whole Compositum. And hence it comes to pass that all Bodies under Heaven, even the most so∣lid Stones and Metals are corruptible, because they are all composed of contrary Ingredients; and Peace cannot be very permanent in the midst of so much contrariety. Thus Concord preserves them and War ruins them. Quietness is their Perfection, and Debate the Original of their Destruction.

The very same thing happens in Plants and Ani∣mals; and therefore from them I proceed to Man him∣self, and shall endeavour to shew, how this study of Quietness is the Perfection of Man in what ever state we consider him: either in the state of Nature as a Man; or in the state of Grace, as a Christian and God's Friend; or in the state of Glory, as one of the Blessed Inhabitants of the Jerusalem, that is above, the Mother of us all.

In the state of Nature the good and welfare of Mans Body depends upon the Peace and Harmony of the forementioned Qualities; and his dissolution proceeds from their Discord. The natural good of his Soul consists in an interiour Repose, Tranquillity and easi∣ness of Spirit, which renders him serene, content and satisfied, His Body is sustained by Peace as its Life, and his Soul breaths after Peace as its utmost felicity.

Irrequietum est Cor nostrum, Domine, donec revertatur ad Te. Even all his outward Senses and inward fa∣culties seek after Quiet and repose as their ultimate End and Good. What do all the Senses aim at in those several Objects they pursue with so much eagerness, but to repose in them by delight? All the Senses are in perpetual motion, searching on all sides for proper Objects and Diversions, and having met with them they embrace them, and embracing them they unite themselves to them; and being united to them, they delight in them; and being delighted, there they rest and are at quiet, rejoycing in their Happiness; and thus in their Repose they meet with their Perfecti∣on.

And as for his interiour Powers, his sensitive Ap∣petite, Imagination, Memory, Understanding, Will, what do they quest after, what do all their bustlings, stirs and motions tend to, but to find Repose, by uni∣ting themselves to Objects agreeable? In a word, All that is in man looks out after its proper Object, and in its Object its delight, and in its delight its peace and quiet, and in its quiet its End and Happiness. So that Peace is the Perfection of Man and of all that is in Man. To what do all his desires and devices, his De∣signs, Labours and Industry bend, but to settle himself in his ease, and in his ease to meet with Content, and in Content to find Peace, and in Peace to enjoy Hap∣piness? Why do Men delight in Society? to what purpose were Empires, Common-wealths and other Communities founded? to what end serves Order and the Dependance of Inferiours and Superiours, of Com∣manding and Obeying; but to take away Confusion, to establish Order, and with Order, Peace and Quietness among Men? What is the meaning of Magistrates and

Laws, Policy and Punishment, but to uphold this Peace, by cutting off those Refractory Members, that would disturb the Harmony of the Body Politick? Just as they turn a jarring Voice out of a Quire of Musicians, and take a false string from a Musical Instrument.

And thus is Peace the Perfection of Man considered in his pure Naturals. Peace is the scope of his Designs, the end of his Labours, the Center of his Faculties, the Repose of his Motions, the Life of his Body, and the Hap∣piness of his Soul.

But to little purpose do we study to be quiet in this World. At least it is a fond hope to meet with a perfect and accomplish'd Peace any where but in God. Nature and the whole Oeconomy of Nature cannot yield that Quiet and Repose that Man is bound to seek after. And not only doth Faith teach us, but Reason demonstrates, and Experience convinceth us that nothing here below can yield an entire Peace to our hungry appetite, but that Di∣vinity which gave it Being. And therefore we must raise Man a degree higher than the order of Nature and con∣sider him in that of Grace: as a Christian endowed with Faith, Hope and Love of God, whose fruition he expects in the state of Glory, and in the fruition of God his compleat Peace, his intire Quiet and absolute Perfe∣ction.

It is true, the works of God are all Perfect, and God created Man compleat both as to his Body and his Soul. His Body injoy'd perfect Quiet, by reason of that Tempe∣ramentum ad pondus, that exact Temper and Harmony of the humours. A Harmony that Death could not destroy, nor Maladies disturb: since he was enobled by a superna∣tural Gift, which rendred his Body Impassible, Immortal and Incorruptible. His Soul in like manner injoyed most perfect Repose, not experiencing the least contradi∣ction in the inferiour Part, and being at Peace with God

by an entire agreement of his Will with the Divine Will original Righteousness maintained this harmony by calming his Passions, bridleing in his Senses, taming his Flesh, and subjugating his Appetite to Reason, and his Rea∣son to God. From whence sprung so great an accord in the Soul of Man, that even upon Earth he had a foretaste of the sweets of Heaven.

But Sin having caused Reason to rebell against God, made the Appetite to rebell against Reason; and viola∣ting that agreement which was between God and Man, did likewise disturb that quiet which Man had in him∣self, and sow'd those seeds of Dissention between the Flesh and the Spirit, Sense and Reason, the Appetite and the Will. Nor did Sin onely interrupt the inward Peace of his Soul, but the outward Repose of his Body also, by taking from him that gift of Grace, which made it Incor∣ruptible. And then the materials and humours, where∣of he was composed, presently began to mutiny; and this spoil'd the harmony by sicknesses, and utterly destroy'd it by Death. And hence arise all those mischiefs, which at this day inviron the wretched Off-spring of Adam both in Body and Soul. Had Man maintained the Peace with God by a sweet Concord of his Will with his Sovereign's, he had likewise retained most absolute Tranquillity in him∣self. But assoon as he broke the League by his Rebellious will, all things broke the Peace with him. His Body by the clashing together of the humours; his Soul by those many contradictions he finds there. Then presently War was proclaimed; the Angel took his Sword, and the Earth arm'd it self with Thorns, the Heavens with Thunder, the Air with Contagion, and wild Beasts with Fury. Beasts, Elements and Angels, the whole Creation rose in Arms against their Makers Enemy. And whereas before, he had peace with all Things: with God by Grace, with himself by the happy Concord between the Soul and Body, with all

other Creatures by that Obedience they paid him: Now he is attacqued on all sides; God became his Enemy, his own flesh his Adversary, and all Creatures rebell'd: and so by woful experience he found that to break Gods Peace is the greatest mischief that can betide a Rational Crea∣ture.

But at last after innumerable Acts of Hostility past on both sides; on mans by his multiplied Iniquities, and on Gods by his severe Chastisements; he whose Property it is to have Mercy, and to forgive; though the first provoked and assaulted, yet was graciously pleased to propose terms of Reconciliation; and that not by an Angel or Servant, but by his own Son. God was in Christ recon∣ciling the World to himself: and he dismantled those strong Holds that Sin had raised, and breaking down the wall of Partition made all Friends. And therefore the Apostle expresly calls him Our Peace. He united the Hu∣manity and Divinity together in his own Person; by the Hypostatical Union he joyned God's and Man's Nature together, which were before at such vast distance: and by Grace he re-unites the Will of God and the Wills of Men, which were so contrary.

And now you see what reason there is we should study to be Quiet: since Peace and Quietness are the very end for which the Son of God came into the World, did and suffer'd so much, and at his last Departure bequeath'd it to his Church for his richest Legacy. And therefore he that doth not make this his study, doth as much as in him lies to frustrate the whole Course that God hath taken with us, and to render the Bloud of the Son of God of no effect.

And yet for all this, wicked and Turbulent Men will not be quiet with any: like Ishmael, their hand is against every man, and every mans hand against them. They are at War with themselves by the disorder of their Passions; at War with their Neighbour by quarrels and discord;

at War with God by disobedience. They are uneasy and unquiet on all hands. From God they are troubled with the dreadful threats of his Justice; from Man they meet with a thousand disturbances and contradictions, and from themselves with infinite disquietudes.

But good Men, Gods Children, are at perfect Peace with all; with themselves by due curbing in their Pas∣sions; with their Neighbours by perfect Love and Amity; and with God by an Universal Obedience to his Com∣mandments.

They are at quiet with themselves by submitting the Flesh to the Spirit; Lust to Reason; the Inferiour part to the Superiour. For as in a Consort of Musicians, the Harmony proceeds from this, that every Voice keeps its own part: so in Man, when the flesh is kept under and the Soul permitted to reign, from this due Order and observance, as from a Consort of Voices, proceeds the sweet harmony of interiour Quietness. And as a Musick-Master is continually attentive to keep every Voice in its due rank, to elevate those that are too low, and depress those that are too shrill: thus Reason in Man must keep a strict eye over the Body, and keep it from mounting too high and disturbing the Harmony. And this was our A∣postle's great secret, when he found the flesh rebell against the Spirit: Castigo corpus meum, & in servitutem redigo. Thus by captivating our flesh and subduing our Passions, Reason will command, the Soul will reign and maintain the Microcosm in perfect Peace and Unity.

But man being in the Philosophers phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Creature shaped out for Converse and Society, he can no ways keep peace with himself, if he be not at quiet with his Neighbour. As one member of the body, ruines its self, if it attempt to loosen that which fastens it to the rest of the Members. And de facto, there are no persons so unea∣sy and unquiet as envious Persons, Riotous, Debauch'd,

Seditious Men, who make it their study to sow Dissentions. 'Tis true, they are a trouble and vexation to their Neigh∣bour: but a far greater torment to their own Souls; and while they scatter abroad the seeds of War and Tumult; they reap the first fruits of it in themselves. And thus both Nature and Reason teach us, that if we desire to be happy and injoy Repose and Tranquillity in our selves, we must stu∣dy to be quiet with our Neighbour. But especially we are obliged to this Duty, since the Son of God who so dearly purchased this Peace for us, hath so earnestly commended it to our practice by his own Doctrine which breaths nothing but Peace; and by his own example, who truly acted as the Prince of Peace; and in his commands by the mouth of his Apostle, that we should keep the Unity of the Spirit in the Bond of Peace; and from the Nature of the Church it self, which is but one Body, whereof the Holy Ghost is the Soul and Jesus Christ the Head, and the faithful are the Mem∣bers. Love is the life of this Body, and Peace and Quietness that band that ties one Member to another, and all to the Head.

Who ever yet saw in one and the same Body one Member war against another? And yet both in the mystical Body of the Church and the Political Body of the State, what more ordinary than for Christians, who are all Members of this Body, to bite and devour one another? It belongs to none but Madmen and Desperadoes to tear their own flesh and rend out their own Bowels. And yet every day presents us with Christians snarling at each other: nay man becomes a Wolf to his Neighbour, one member devours another: and what would be accounted a prodigy in Nature is become a familiar spectacle in Religion. But let such Persons flatter themselves with what specious pretences they please, we are assured they cannot be Members of Jesus Christ the Prince of Peace; but limbs of Satan the Father of Dissention: no Children of God, whom they hypocritically profess, but of the Devil,

whom they so exactly imitate. They belong not to the Heavenly Jerusalem, the Temple of Peace; but to Hell, the Mansion of Tumult and Theatre of Confusion.

God in the old Law commanded us to love our Neighbour as our selves: and Jesus Christ renewed it in the Gospel: A new Commandment I give unto you, that you Love one another. And he hath extended this Love even to our Enemies them∣selves: But I say unto you, love your Enemies: Desiring to establish a firm Peace among Men, as he had done between God and Man.

But alas! May we not complain with Linacer? Aut hoc non est Evangelium, aut nos non sumus Christiani: Either this is not Gospel, or we are not Christians. We are at this time so far from studying to be Quiet, from minding the Things that belong to Peace, that we seem to want that Love that is between Beast and Beast. If one Sheep faint, the rest will stand betwixt it and the Sun to shelter it. If a Swine be in∣jured, the whole Herd will muster together to revenge the Jujury. Natural Historians are full of examples of grateful Lyons, kind Eagles and trusty Dogs, ready to dy both for and with their Masters. In holy Writ we read of Elijah fed by Ravens, and of Daniel not hurt among Lyons. Sed O detestandam Humanae Malitiae Crudelitatem? Aves pascunt, ferae parcunt, Homines saeviunt: as the blessed Martyr St. Cyprian complain'd in his time. Or as holy David in his;

Ill mind∣ed Men, imagining mischief in their heart, and stirring up strife all the day long. Their throat is an open Sepulchre, the poyson of Asps is under their Lips. Their mouth is full of Cursing and bitterness, &c. their teeth are Spears and Arrows, and their tongue a sharp Sword, Psalm 20.

More sharp, saies S. Bernard de Tripl. Custod. than the Spear which pierc'd our Saviour's side: for it doth not onely wound Christs mystical Body, but even rent it in pieces; making as Many factions in the Kingdom as there are Offices; and in the Church as many Creeds as Heads. Destruction and

Unhappiness is in all their ways, and the way of Peace they have not known; In their bed, appointed for rest, they study how to be Turbulent, and travel with mischief and bring forth Ungodliness. These, these are the Troublers of our Israel, the Thorns in our Eyes, and the Goads in our sides, the very Firebrands and Bellows of Sedition. But we hope better things of You, and things that accompany Salvation, though we thus speak. And though for the Divisions of Reuben there are great thoughts of heart; Yet we will leave this Point and these wicked Men, who are like the troubled Sea when it cannot rest, whose waters cast up Mire and Dirt: and proceed to some∣thing that may prove an expedient to these growing mis∣chiefs; and that shall make up the last part of this Discourse; and it is this; The best way to maintain Quiet between God and Man, between Man and Man, and in a Man's own Breast, is to put in execution the Apostles advice here, that we every one do our own Business.

Wherein the Apostle recommends to us Diligence in our Calling: thereby excluding Idleness and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or intermedling with other Mens Affairs. We must be busy, but in our own Concerns. And then withal, by the near Connexion of this with what went before (Studying to be quiet) is intimated, that the more busy we are at home, the more quiet we are like to be abroad.

Man, saith the Scripture, is born to Labour as the sparks flye upward. And though every good and perfect gift be from above, yet we must not neglect Industry in our Station and Calling The Husbandman must rise up early and sit up late, and eat the bread of carefulness, and then he may pru∣dently expect that his Gainers may be filled with all manner of store; that his Sheep may bring forth thousands and ten thousands in his Fields; that his Oxen may be strong to la∣bour, and that there may be no decay in his Cattle. Every man must attend his Office; the Seaman must look to his Ship and the Tradesman to his Shop, that so he may eat

the Labours of his hands. The Glorious Angels themselves though Spirits, yet are Ministring Spirits, ordained for the Praise of God and the Service of his Church. Even in the state of Innocency Man was placed in the Garden of Eden to dress it as well as to keep and injoy it. And this Diligence is to be used, says Solomon, Prov. 6.11. Lest Poverty come on thee, as one that travelleth; and necessity like an armed Man. That is to say, If thou mind not thy business, Beggery will assault thee so suddenly, so violently, that thou canst not re∣sist it. All that belong to Gods Vineyard must be Labourers; All are Stewards in his Family. And as for the Magistrate in particular, his business is so great that it made St. Chrysostom exclaim, Miror si quis Rectorum salvari possit. Nay, it is Obser∣vable that Gods way of proceeding with his own People the Israelites, puts every man in mind of his doing his business. For though he could very easily have rained down on them loaves ready baked and fit to eat; yet he rain'd down Manna, which being scattered about the fields, was with no small labour to be gathered together, to be bruised in a Mortar, or some o∣ther way and so formed into Loaves and baked: that so at the same time he might supply their wants and teach them Diligence.

But if to the Temporal Concerns of a Man, you adjoyn the spiritual necessities and Eternal Interests of a Christian, you will, ex abundanti, as we say, be convinced of the great Reason St. Paul had to press this Duty of looking to our Business. I will instance but in that one business of Repen∣tance, wherein a Man must unravel his whole Life: it is the leading a new Life, a putting off the old Man, and putting on the New; an utter extirpation of all superfluity of Naughty∣ness; and an Address to and a finall passage through all the Passages of Holy Living. We have all our accounts to make even between God and our own Souls. The Duty of Repentance. (without which we shall All perish) consists of many Parts and so much imployment, that it requires much

Time, and leaves a Man in the same degree of hope of Par∣don, as is his Restitution to the state of Righteousness and holy Living. And who ever hath made the experiment will find that it is not so easy a business to root out the habits. of many inveterate Sins, which a Man hath contracted through the whole Course of his Life. We find it work enough to mortify one beloved Lust, in our very best advan∣tages of strength and Time. In so much that we read in the lives of the Antient Hermits of a famous Ascetick, who ha∣ving spent many years in that one Verse of the Psalmist, I said I will look to my ways, that I offend not with my Tongue; yet acknowledged he was far from having attained that very Lesson. And yet a defect in that very business is able to eva∣porate all our Religion: for he that bridles not his Tongue, that Mans Religion is in Vain. To which we may annex the Command of the Apostle, that we use all Diligence to add to our Faith Vertue, and to our Vertue Knowledg, and to Knowledg Temperance, and to Temperance Patience, and to Patience God∣liness, and to Godliness Brotherly Kindness, and to Brotherly Kindness Charity. Now certainly, Sirs, who ever seriously weighs these things, will presently cry out, who is sufficient for these things? Life is short, Art is Long: the mystery of Godliness is no such easy Trade as many dream of. And therefore the Apostles Counsel is most reasonable here, To study to do our own Business, and onely our own Business; for I think we have enough to do.

However one Caution must necessarily be here interposed, and it is not mine, but that of a late Excellent Prelate of the Church of England: It may be a fault, and a great one too, so to do our own Business, as not to regard what becomes of others. So our own turn be served and we get by it, no matter who loses. This is deservedly prohibited by our Apostle himself, Philip. 2.4. Look not every man on his own things, but every man also on the things of others; and v. 24. he, complains that All seek their own, and not the things that are

Jesus Christs. And therefore our own here and our own there are two different Things. That which he blames there, is our Own of Interest: there may be too much of our own in that. But what he commands here, is our Own of Duty, and Office. In this we must do so much our Own, that we must not meddle with anothers.

Now how well this is observed, especially at this time, we need but appeal to our own eyes and Ears. I have not time to Anatomize these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Apostle fitly stiles them, those Intermedlers with others Affairs, those Peepers and Pryers into other Mens houses. I will only deliver my sentiments in a very few Words concerning those Political Pragmatico's, who with their unwasht hands, so slovenly (to speak no worse) intrude into the Arcana of the Government both of Church and State: Those State-Eave∣droppers that with the Athenians are constantly hearkening after News; and with S. Peter never thinking of them∣selves, are still demanding, And what shall this Man do? And I wish it rested there! No, to hear and see will not serve the Turn; unless they have an Oar likewise in the Publick Vessel. Which if by their Merit they cannot pro∣cure, they presently fall to Despising of Dominions, and speak∣ing evil of Dignities. Nay as the same Apostle complains, they must needs speak evil of those things which they know not. Certainly there can be no greater Demonstration of the Malignant Spirit raigning and rageing in Men, than thus to Blaspheme the Gods upon Earth. To the serious thoughts of these Puny Politicos, these Demicaster Statists, I desire to recommend that notable Passage, 2. Pet. 2.10, 11. Where the Apostle describes their Forefathers thus: They despise Government; Presumptuous are they, self-willed: they are not afraid to speak evil of Dignities. Whereas Angels, which are greater in power and might, bring not railing Accusations against them before the Lord.

The summ of which Discourse tends to this: that the An∣gels, though by their Office they make report of the Miscar∣riages of Princes, yet their accusation is without railing, out of a Reverence to their High function and Gods Immediate Image in them. And S. Jude v. 9. doth marvellously ampli∣fy this Observation, assuring us that S. Michael, who is the Prince in the Celestial Hierarchy of Angels, when he con∣tended with the Devil the Captain of all the Bands of Infer∣nal Spirits, durst not bring against him a Railing Accusation. Because though the Devil be despoiled of all Grace, yet he remains in the Principality of his Naturals; and in respect to the Eminency of those, the Angels forbear to reproach him. Durst not the Highest Angel in Heaven revile the most wicked fiend in Hell, and shall impudent Men venture to calumniate and defame the Earthly Gods themselves, God Almighties immediate Vicegerents, I mean the Magistrates both Ecclesiastical and Civil? How far these Boutefeus by their Tongue Squibs and Pamphlet Crackers have contributed to those feuds we are now embroyl'd in, I will not take upon me to determine. But of this I am sure that Political Writers have made it an Observation that it is a dangerous forerunner of subversion sinisterly and irreverently to Ap∣prehend and Interpret the actions of their Governors: and that there seldome or never come any more Pleasing, than those they so despise, God Almighty punishing upon them the affronts offered to his Viceroy's and Substitutes. Remem∣ber that Ʋzzah for but putting forth his hand, though to save a Tottering Ark (which was as it were the Palladium of the Jewish Nation) yet it cost him no less than his life by an immediate stroke from Gods own hand. And if we will not be content to have the Olive, or the Figg or the Vine to reign; a Bramble may come and devour the Cedars of Libanus.

I conclude this, I hope not unjust, Invective against State Busy bodies, with the Excellent remarks of the Son of Syrach,

Ecclus. 21.22. &c. A foolish Mans foot is soon in his Neigh∣bours house; but a Man of Experience is ashamed of him. A Fool will peep into the house; but he that is well nurtured will stand without. It is the rudeness of a Man to hearken at the door; but a wise Man will be grieved at the disgrace. The lips of Talk∣ers will be telling such things as pertain not to them; but the words of such as have understanding are weighed in the Ballance.

And now to you, My Lords, in a Word, and but in a Word, I shall humbly address what remains: And to do your Own Business. Your Business is of so Vast an extent, that I dare not venture upon so Comprehensive an Argument. Nor indeed had I time at my own choice, should I be guilty of so much Indiscretion, as before so many Sages and Oracles of the Law to discourse at large of the Office of a Judge. This would be to act before Roscius, and to read a Lecture of Military Discipline before Hannibal. You are in those high Offices, which render you like the Heavenly Bodies, (it is the observation of the Noble and Learned Verulam) You have much Veneration but little Rest. I shall not therefore con∣tribute any thing to your Trouble, but only leave this single Item with you, and you to Gods Blessing. I dare not call it an Instruction, but rather with the Apostle, A stirring you up by way of Remembrance. It is your Business to look that others live quietly and do their own Business, and none but their Own. To this purpose you are intrusted with the Fasces; the rods for smaller Offences, and the Axe for Capital Crimes. Let the rod like Jonathans be dipt in Hony; and the Ax brighten'd with the oyl of Mercy.

Now to the King Immortal, the only wise God, who as he hath been our Saviour, so will one day come to be our Judge; together with the Father and the Holy Ghost, be all Honour, Glory and Obedience, now and ever. Amen.