AMongst the many other Advan­tages of the Christian Religi­on, which may reasonably com­mend it to all wise men, this is no inconsiderable one; That it is adapted to the real Interests of men in all Relations and Ca­pacities; That the Rules it prescribes tend not on­ly to mens personal tranquility and contentment, but the Publick Peace and Settlement of all Socie­ties.

The Author of this Religion, Christ Jesus, his Entrance into the World was celebrated with Pro­clamations, as of Glory to God in the highest, so of peace on earth, and good will towards men. And the Christian Institution it self lays the strictest Obli­gations on mens Consciences, to observe those Ho­miletical, those publick Vertues of Common Con­versation, which are for the good of others as well as themselves; such as Patience, Meekness, Gen­tleness, Charity, &c. so that a good Christian can­not [Page 2] be an ill Neighbour; the Precepts of his holy Profession require him to put on all those good Qualities and Habits of the Mind, which dispose men to Peace and Good Nature, and to study to live so as to be easy both to themselves, and all that are about them.

Ver. 9, 10. of this Chap.And thus doth St. Paul tell the Thessalonians, That they were taught of God to love one another; that therefore they should increase more and more in such Christian Charity; and to that end, They should study to be quiet, and to do their own business, &c.

The occasion and design of this Epistle (which is supposed to be the first of all St. Paul's Epistles) seems, by comparing it with the 17th of the Acts of the Apostles, to be this; When many both Jews and Gentiles had been converted to Christianity by the Preaching of Paul and Silas, the Jews raise a Tumult; whereupon St. Paul makes his escape to Athens; whence being certified by Timothy, of the State of the Church in Thessalonica, how they continued constant and firm in their Religion, not­withstanding all the Attempts of their Enemies to discourage them; he writes this Epistle to esta­blish and settle them in those Truths they had re­ceived; he animates them by the Example of his own Constancy, to perseverance in their Holy Pro­fession; he sets down particularly some of those [Page 3] Vertues which he would persuade them to the pra­ctice of. In the first place he exhorts them to Ho­liness towards God; for this being the will of God, even their sanctification, ver. 3. of this Chapter; he who was to teach them how they ought to walk and please God, requires them to distinguish them­selves from the prophane Gentiles, which knew not God by the purity of their Hearts and Lives; Every one possessing his vessel in sanctification and ho­nour, &c. ver. 4, 5. He then dissuades them from Fraud and Injustice, and to have a regard to exact Righteousness in all their Dealings; That no man should go beyond, or defraud his brother in any matter, ver. 6. but that instead of contriving and design­ing any Injury one to another, they should study to promote each others Welfare, by Acts of Bene­ficence, and all the Offices of an Active and Indu­strious Charity.

These Thessalonians were a People too prone to be turbulent, and (as it were) naturally addicted to Tumults and Seditions; their City being very populous, and one of the Metropolitan Cities of Macedonia, they were apt to create Factions and Disturbances upon any slight Occasion: They called together the Rabble upon Paul's Preaching, to drive out both the Apostle, and Christianity it self (if they could) out of the City;Acts 17.5. For they were moved [Page 4] with envy, and took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the City in an uproar: A Practice too usual in all great and populous Towns, and (as it appears) no new Trick of the Devil's to disturb the Peace both of Church and State.

Again, amongst those who pretended to embrace the Christian Religion, and to be converted to the Belief of it by St. Paul's Ministry, there were some who made their Holy Profession a Cloak for Idleness, and neglect of the Duties of their Proper Callings; who instead of busying themselves in their own Vocations, were still prying into other mens Concerns, and intermedling with things which did by no means belong to them: And of these sort of people doth the Apostle speak in 2 Epist. 3.11. Who walk disorderly, working not at all, but were busybodies. Now that which gave occasion to such Idleness, was this: The Christians of this Church (they who were Believers in Deed, and not in Shew only) at St. Paul's Instance raised great Charities, and made very liberal Contributions to­wards the relief of such as were not able to work, (who were the only Poor that the Primitive Chri­stians knew of, or judged proper Objects of Cha­rity): Their Alms were so considerable, and their forwardness therein such, that the Apostle propo­seth [Page 5] them to the Corinthians, as Examples of Good­ness and Liberality, 2 Cor. 8.

Now some who were among them, and made a profession indeed of Christian Religion, and that was all, seeing what good Provision was made by these Collections for such as were in want, re­solve to want too; wholly neglect the Works of their Callings, and chuse to live idly, and rely up­on those Contributions for a Maintenance; they think it better to live by the Sweat of other mens Brows than their own, and so indulge themselves in all the Ease and Softness that the Severity of those Times would admit of. Hereupon Idle­ness makes them rude and sawcy, and having no­thing to do, they become impertinently curious and inquisitive into other mens Affairs; and these are they whom the Apostle admonisheth in the Words of the Text, To study to be quiet, and to mind their own &c.

Having thus shewed you the particular occasion of this Advice; I shall in the further prosecution of these Words,

I. Inquire into the Nature of the Duties prescri­bed.

II. Evince the reasonableness of the observance of them.

[Page 6]III. Make some short Reflections on the whole.

I. To the First of these: And the Thing recom­mended to us, is a Peaceable Temper and Behavi­our, which will make us easy to our selves and o­thers. This is the End proposed, and the Means of attaining it is, by being intent on our Proper Callings, and industrious to discharge the Duties thereof. One would think that Peace had those many, and so desirable Advantages attending it, that the very Sound of the Word should create a longing after it; and that there were no need of pressing that as a Duty, which so much com­mends it self, as a Publick Blessing to all that are possest of it; yet so inordinate are the Passions, so contrary the Interests, and so different the Hu­mours of men, that it is no very easy thing either to procure or preserve so desirable a Mercy: The Apostle therefore requires Christians not only to be contented to live quietly (if they may), but to stu­dy and contrive it, to use all the Lawful and Ho­nest Arts they can think of, to obtain it; by la­bouring for that Temper, which is not only inof­fensive, but obliging:

Rom. 12.17, 18.And thus doth he advise the Christians at Rome; Recompence to no man evil for evil; provide things honest [Page 7] in the sight of all men; if it be possible, as much as in you lies, live peaceably with all men; q. d. You must be so far from offering Injuries, and so giving others a just occasion to trouble and be angry with you, that you must make the best Provision you can for Quietness and Agreement, and not omit any thing (which you lawfully may do) to prevent Di­sturbances, and promote Peace.

This Peace which all men should pursue, is not only private between man and man, but publick, as that of Societies; The Peace of their Country, and that both in Church and State; That all men should endeavour to promote Love and Unity in the Town or Place of their abode, by a chearful and strict observance of all things that may con­duce to such a good end. And on the contrary, by shewing themselves in all Companies, and upon all occasions, profest Enemies to Faction, and abhorrers of Schism, and utterly to dislike all such devilish and ill natur'd Projects, as tend to Trouble and Confusion.

A mind thus peaceably affected, teacheth a Per­son readily to obey all lawful Commands of his Superiors, not to dispute the Reasons of Laws, or to ask Governours wherefore they have required such and such things; but to consider, it is their Duty to be subject, and so readily to obey [Page 8] in all things, where God has not forbidden.

When people are captious, and make it their Business to perplex their own and other mens Consciences, by corrupt Constructions of whole­some Laws; this looks liker a design of quarrel­ling, than a desire of quietness, viz. when persons instead of contributing what they can to the Quiet of the State, by a due submission to Governours, and a chearful obedience to Laws, where the Matter of them is Just and Honest, shall presume to question the Authority of their Lawgivers, and to dispute the Titles of their Princes, this is down-right Faction, and smells of the Pride and Insolence of Absalom; O that they themselves were but Kings in Israel! Again, when people instead of having a due regard to the Precepts of the Go­spel, which require all Christians to prosecute Peace and Unity, and that external, by communica­ting in all the Parts of Religious Worship, as well as that Internal, of Heart and Affections, and instead of conforming to what they themselves own they law­fully may do for the peace of the Church's sake; I say, instead thereof, imploy all the Wit they have, to invent new Scruples, and revive old Objections against some Ceremonies and Circumstantials of Religion, and make this a Plea for Separation; this is a plain sign of a Schismatical Dividing Spi­rit, [Page 9] destitute of that Charity which disposeth good men to seek the Peace of Sion, and to desire the repair of all its Breaches: If I forget thee, O Jerusa­lem, (saith the Royal Psalmist) let my right hand forget her cunning; if I do not remember thee, let my tongue cleave to the roof of my mouth, if I prefer not Jerusalem above my chief joy: plainly intimating, that a publick Spirit will sacrifice private Affecti­ons and Desires to the Publick Good; and in his pursuit of it, studies not to gratifie a Faction, or to carry on the Interest of some beloved Party, but all Pride and Prejudice, and Selfish Designs, being submitted to the Honour of God, and the Good of his Church, his chief endeavour is to follow after those things that make for Peace, and whereby we may edify one another.

Let every man do his Duty in his Proper Sta­tion, observe what the Laws of God and Man re­quire of him in order to this blessed End; instead of teaching others how to govern and command, let himself learn to obey, according to the Apo­stle's Direction; Let men resolve to be subject to prin­cipalities and powers, to obey magistrates, Tit. 3.1, 2. to be ready to every good work, to speak evil of no man, to be no braw­lers, but gentle, shewing all meekness unto all men. And this is the true way to be quiet; for as Peace and Concord are best secur'd by Sobriety and Dili­gence [Page 10] in the Works of our particular Callings; so Tumults and Disorders are the Natural Effects of Idleness and Impertinency; and therefore the Apo­stle exhorts to Assiduous Industry, and dissuades from being curiously inquisitive after other mens Affairs, as the most proper Methods of Quiet and Tranquility: So that the latter part of the Verse forbids Curiosity and Idleness, as malignant Vices, productive of all those Mischiefs which Human Societies are subject to.

The inquisitive and busie Spirit is the off­spring of Pride and Envy, argues the want of Peace and Contentment in the person's own Breast, and a spiteful endeavour to prevent or di­sturb them in others: Were men thankful and contented in the Station which Providence hath placed them in, they would study to con­form their Minds to their present Condi­tion, acquiesce in the Dispositions of a Wise God, and employ their Thoughts to find out how they might best serve him and their Generations, in the Post they are in.

Thus doth the Apostle advise Servants, and those of Low Estate amongst the Corinthians, 1 Cor. 9.20. to a­bide in the Calling whereunto they were called: Not but that they might accept of Liberty, and use it thankfully when they might have it; yet whilst [Page 11] Providence continued them in meaner circumstan­ces, they ought to be contented, and not by pro­mising themselves an imaginary Freedom, neglect the real Duties of their present State.

Whence is it that so many among us intermed­dle with things that are above their Sphere, and far out of their sight? that every ordinary Mecha­nick pretends to Politicks, shall underrake to form new Schemes of Government, and prescribe to Superiors what Laws they should enact, and how they should execute them?

Whence is it that so many ignorant persons, who lack to be taught their Catechisms, and to be in­structed in the First Rudiments of the Christian Religion, shall yet quarrel with the Constitution of the Church, and find fault with its Govern­ment, Discipline and Worship? I say, whence springs all this rude Impertinency, but from a proud, ambitious Spirit? they are weary of being what they are, and so affect to be they know not what: Indeed the secret Grumblings of their Stomachs are the same with them of Korah and his company; they have the same Murmu­rings against Magistrates and all Superiors, as those had against Moses and Aaron, Numb. 16.3. Ye take too much upon you: and they fall under the Character which the Apostle Jude gives of filthy Dreamers, [Page 12] Who despise dominion, Jude 8. and speak evil of digni­ties.

It is of ill consequence, and hath a tendency to disorder and confusion, when private men busie themselves with State Affairs; the Story of Phae­ton may convince us of the sad Effects of such for­bidden Experiments: It argues distemper'd Heads, as well as disaffected Hearts, when men are sick of the Mercies they enjoy, and formerly, desir'd; and it is not only a Reflection on the Governors in being, but a calling the Wisdom of Divine Provi­dence into question, when men are always unea­sie in their present circumstances, and are for pre­scribing other ways of governing the World, than the Wisdom of the Almighty hath done. There­fore the Holy one (who is jealous of his Honour) hath in all Ages took that matter into his own hand, and shewed more than ordinary marks of his displeasure against those who would intermed­dle with things too high for them. Thus do we find in the place forecited, The Almighty resents the seditious clamours of Korah, Dathan and Abiram, against Moses and Aaron, as against himself, and punish'd them accordingly;Num. 16. for ver. 32. The Earth opened, and swallowed both them and their Houses.

[Page 13]It is not honest meaning, a pretended Zeal tor God's Glory, and the Good of his Church, that will excuse (much less justifie) such Bisibo­dies; for when private Christians in the Primitive Church, out of a wanton and irregular Zeal deri­ded the Heathen Idolatry, threw down their Ima­ges, and were slain by the Heathens in the Fact, they fell Sacrifices to their own Folly, and were al­low'd no place in the Diptychs of the Church.

The Apostle Peter ranks the [...] (those, who instead of minding their own Busi­ness, were prying into other mens Matters) a­mongst Thieves and Murderers, and stileth them evil-doers,1 Pet. 4.15. and accounts the Sufferings they under­went, no other than the Punishment they de­served.

The crime (of being Busibodies) is of a lower and higher sort, saith the Learned Hammond. The first is Idleness, the second improves it into Sedi­tion (which is the Sin I am now speaking against) a Fault which at that time was very remarkable a­mong the Jewish Zealots, who pretending to, and promising themselves a perpetual immunity from all powers of men (as the only Children of God, which were not therefore to be under any man, particularly under Heathens) would force all men to joyn with them against the Romans, i. e. against [Page 14] the publick Peace,Ham. in 1 Pet. 4. calling themselves [...], The Great Benefactors, and Saviours of their Nation.

We have had too many Instances in our own days, to parallel that of the Jews; only with this difference, that they were real Romans, which the Jews conspired against, but they are (for the most part) imaginary ones, which our Modern Incen­diaries delight to shew their Zeal against: It is but giving the Name of Popish to either Church or State, and then the cry is, Down with it, down with it, even unto the ground; and yet such Factious persons would be thought the only men of Zeal for the preservation of Religion and Liberties.

But alas! how far is such a carriage from being either religious, or civil? it is so far from having any thing of Christianity in it, that it falls short of Humanity and common prudence; and such men, whilst they affect to be thought great, and would seem to despise the fooleries of children, themselves become much more foolish and vain, Having eyes that are lofty, Ps. 131. and hearts that are haughty, and exercising them in great matters, and in things too high for them.

But there are other sorts of Busibodies, who if they seem not to be as proud and ambitious, yet discover no less malice and ill-nature than the for­mer, [Page 15] viz. the Talebearers and Backbiters;Lev. 19.16. the Levitical Law did forbid men to go up and down as talebearers amongst the children of God's people. The Hebrew Doctors explain it thus: Who is a Talebearer? Ainswort. in loc. Even he who is loaden with words, and goeth from one to another, and saith, Thus said such a one, or thus have I heard of such a one: Although the thing be true, yet such a one would fain mar the whole world.

Such busie Sycophants are the bane of all Socie­ties, for they destroy that mutual confidence, which is necessary to all friendly commerce. In­deed a pragmatical forward person is deservedly shunn'd by all wise men, as an unsafe, dangerous companion: A man's being curiously inquisitive after other mens concerns, implies some malici­ous design, or at least (to mollifie the Expression) can suppose no kindness; for I have no reason to think that man intends to serve me, who forgets himself; or that he will study to promote my wel­fare, who neglects his own; therefore the Wise­man describes, the, Talebearer to be one who re­vealeth Secrets,Prov. 11.13. and opposeth him to a man of a faithful spirit: And it is but natural for him who hath no business of his own that he will mind, to be prying into other mens Secrets; and whilst he is communicating to one, to learn what he can of [Page 16] his concerns to carry back to another, and so by suggesting ill things of each other alternately, to create differences, and beget an ill opinion in Neighbours of one another, where there was no just cause given on either side: Therefore the Son of Sirach admonishing to curse the Whisperer and Double Tongue, because they have destroyed many that were at peace; he elegantly calls a Backbiting Tongue, a third tongue, that which carries stories from one to another, Ecclus. 28.14. and thereby disquieteth many, and over­throweth the houses even of great men.

Jam. 3.8.The Tongue is an unruly Member, as St. James saith; and unless men do take care to store the heart, which is the Fountain whence it is supplied, with Divine and serious Meditations, or divert its wantonness, by being intent on their proper business, and industrious in the works of their callings, it will grow petulant and intemperate; for where it is not thus season­ed or restrain'd, it will send out deadly poi­son.

So then, he that would study to be quiet, must labour to be contented with his present State, and to be diligent in his own Vocation: which brings me to the last part of the Apostle's Ad­monition, That they should work with their own hands.

[Page 17]Not that he would hereby oblige all men to Manual Crafts, which require Toil and Labour of the Body, (though indeed such was the condi­tion of the Primitive Christians, that they were forced to live by the Sweat of their Brows; and St. Paul himself encouraged them therein by his own Example, as he tells them 2 Thess. 3.8.) but the Words are figuratively spoken; wherein the Apostle requiring Trades-men, and such like, to be laborious in their Occupations, chargeth al­so all others of Higher Rank and Stations in the World, to be diligent to perform those Duties, which God and their Country expect from them in such places and capacities.

So that the charge reaches the Gentleman as well as the Tradesman; and those whose Imployment lies in the Head, as well as whose labour is that of the Hand, that they should be sedulous and intent on the Business of their proper Callings, and not by Idleness and Neglect, court those Temptations which will lead them to the forementioned Evils.

The mind of man is an active Principle, which will be busying it self about some­thing or other, and therefore God ordains to every man some particular Calling, not to dull and destroy that Activity which is in us, but to li­mit [Page 18] and confine it, that its Exertions may be useful to our selves and others. He that is di­ligent in his own place, and busies hmself with­in the Bounds of his own Duty, finds Business enough at home, in his own Employment and Profession, to exercise both his Thoughts and Senses; he cannot spare time to gad from House to House, and concern himself with other mens Affairs, but finds it work enough to discharge (as he ought) the Duties of his own Station. It is the Slothful Person that is at leisure to plot Mischief, and sow Discord; therefore the Advice of the Son of Syrach is suitable to our present purpose; Send a man to labour, that he be not idle, for idleness teacheth him much evil.

1 Tim. 5.13.The Disturbances which the young Widows caused in the Church of Ephesus, were the Effects of Idleness; they learnt to be idle, wandring from house to house, and so not only idle, but tattlers also, and busibodies, speaking things which they ought not. So also St Paul, and Epimenides, their own Poet, ascribe both that lying habit and cruelty of the Cretians to their Sluggishness; They were slow and idle, and thence learnt to be liars and evil breasts. Tit 1.12.

And thus have I done with the first thing proposed, to shew you the Nature of the Du­ties [Page 19] here required by the Apostle, as also of the contrary Vices. I now pass to the

II. Thing, To shew the Obligation which all lie under, to prosecute Peace, and the Means of it, by being industrious and diligent in their particular Callings. And that

First, Because 'tis a Duty they owe to God.

Secondly, to the Country, Town or place which they belong unto.

First, To God; Here in my Text the Apo­stle inforces these Directions and Rules of walk­ing, upon the account of the Authority which required it. Do these things as we have commanded you. We Paul and Silas, who have revealed unto you the whole Will of God, and require the observance of these Rules, not as of things indifferent in their own Nature, but as Moral Vertues, and such relative Duties as are incumbent on you, both as Christians, and Members of Societies.

The Almighty One is a God of peace, and not of confusion; His Son is the Prince of peace, and his Ministers the Ambassa­dors of it; and therefore all the Precepts of his Law, must needs require the sincere prosecution of it. The Commandmens of [Page 20] the Old Law, tend to the peace and united good of mankind, and indeed both the Law and the Prophets enjoyn men to seek peace, and ensue it. It were endless to particularise those parts of holy Writ which require it; let it suffice therefore instead of enumerating the particular Texts for Peace, to tell you, That the Nature of God, who is a God of infinite goodness and love; that the Nature and Design of the Christian Religion, which he hath given us to walk by, and which is the best-natur'd Religion in the whole World, do clearly evince, that it is the Will and Com­mandment of our great Creator, That all men should in their several Stations, seek to pro­mote unity and concord, and strictly observe all those Rules which tend thereunto. So that Variance and foolish Emulations amongst Neighbours, shew the want of Religion, and that such men instead of being acted by those Principles of Divine Wisdom, Which is first pure, Jam. 3.17. then peaceable, gentle and easie to be in­treated; are hurried on by passion, and led blind­fold by mistaken interests, which are the first causes of all troubles and disorders; for, as the Apostle forecited saith, Whence are wars and fightings among you? are they not hence, even [Page 21] of your Lusts, Jam. 4.1. which war in your Mem­bers?

All Contentions and Factions come from the Devil, and gratifie him, whose Nature is spiteful and malicious: But God is a God of Peace, he hateth disorders, and requires peace­able and quiet dispositions an all the Professors of his Religion; and therefore ought we to stu­dy, &c. because God commands it.

But Secondly, Not only in point of Duty to­wards God, but in point of in Interest also; kind­ness and Affection to your selves and others should oblige you to the practice of these Du­ties; it tends to the better settlement and im­provement of a Society, when its Members are at unity within themselves: These Vertues have a natural Efficacy to strengthen and enrich Socie­ties; when people labour quietly in their Cal­lings, and so contribute by united and regular Endeavours to the Publick God; This weak­ens the Hands of their Enemies, and commands Kindness and respect; to love one another is the best way to gain Love; and to apply your selves closely to your own Business, is the truest way to preserve it. Every kingdom divided against it self, Matt. 12.25. is brought to desolation; and every city or house divided a­gainst it self, cannot stand, saith our Blessed Saviour. [Page 22] When Fellow-members of the same Body back­bite and defame one another, it makes persons who have any regard to their own Reputation, cautious of having any dealing or commerce with them: but there are those Charms in Unity and Love, which makes the Inhabitants of a Town flourish in spight of all malicious opposition; these will discourage such as have Designs of en­riching themselves by making Advantages of other mens Divisions, from coming in to you; and will invite such as are helps and beneficial to the place they live in, to dwell among you. So that if you have any concern for the Interest of Your Corporation, you will seek to promote Peace, stu­dy to be quiet, and do your own business; you will add Diligence to a Peaceable Behaviour; and this also hath a natural tendency to the Prosperity of a Peo­ple.

For private Diligence is a Publick Good; and the careful managing of every man's own Estate and Substance, is advantagious to the whole; This is the truest way for a man to advance his own Fortune, and of assisting, and being service­able to his Neighbour.Prov. 10.4. He becometh poor, that dealeth with a slack hand, but the hand of the di­ligent maketh rich, c. 22.29. saith Solomon. And again, Seest thou a man diligent in his business? he shall stand [Page 23] before Kings, he shall not stand before mean men.

He that is laborious and careful to do the Works of his proper Calling (be it never so mean, whether a Plowman, or any other ordi­nary Employment) and busies himself with no Concerns but his own, is much more useful in, and a greater Benefactor to the town or Coun­try he lives in, than those, who out of a pre­tended Zeal for Publick Good, are always and in the mean time neglect what they are cal­led unto. Nay, indeed those men do serve their Generations, and answer the End of their Creati­on, but these the contrary. But if any Busibo­dies should still suspect the truth of my Assertion, I would desire them (for once) to submit to the Judgment and Experience of one, who (they must allow) was something wiser than themselves; I mean king Solomon, and observe the Chara­cter he gives of such persons;Prov. 20.3. That it is an honour for a man to cease from strife; but they are fools that will be medling: And again,Prov. 26.16. That the sluggard who walks about, and hideth his hand in his bosom, is wiser in his own eyes, than seven men that can render a reason.

[Page 24]Now to make some short Reflections on what hath been said: And if it be so; if Faction, Im­pertinency and Idleness have such ill, and (è con­tra) Peace and Concord, Contentment and In­dustry have such benign Influences upon Com­munities as well as Single Persons, How highly doth it behove all of you to avoid those ugly ill-natur'd Vices forementioned, and study to be cloathed with those as well Christian, as Moral Habits, which will be not only your Ornaments, but Security?

All men (unless they are become altogether bruitish) naturally desire the prosperity of their own Town; but unless men resolve to love one another, and instead of filling their own Heads with Novelties, or (what is worse) with Lies, and their Neighbours Ears with Noise and Rai­lery, learn to be meek and humble, to be gen­tle and kindly affection'd one to another, and to mind their own Business at home, instead of looking after some elsewhere; I say, unless men arrive to this Temper, they are so far from doing good, that they are Infecti­ons, the very Plague of the Place they live in.

[Page 25]How highly incumbent then, in the next and Last place, is it on you who are intrusted with the Government of this Town, to suppress all Factions and Disorders, to discountenance busy and impertinent Bablers, who love to do or speak any thing but what they should?2 Sam. 20.19. It is the Honour of a Magistrate to deserve the Character of that Wise Woman that saved the City, to be one of them that is peaceable in Israel; to be peace­able himself, and to teach the unruly, or else compel them to be so too: In order hereunto make no other distinctions between those that are under you, than according to their Merits; make the dis­orderly feel your Justice, and those who are qui­et and industrious, the Objects of your Respect and Favour; incourage these who chuse to spend the Vacancies of their Labours in Church, to pray to God for a Blessing on their Labours, rather than in hunting elsewhere after News and Lies.

O Let a Principle true Religion excite you to a zealous prosecution of the Publick Weal! that so Mercy and Truth may be sent down from Heaven, and Righteousness and Peace may kiss each other; if you can but constrain, or rather per­suade people to the practice of Religion, this will secure to you all those Blessings, and root out all those Evils forementioned.

[Page 26]I dare appeal to them of you, that knew this Town when it was flourishing and eminent for Trade, and could vye perhaps, with most Places of its Bigness in the Kingdom, for Wealth and Sub­stance, whether there was not more Peace, and better agreement; Whether there was not more Diligence, and less Quarrelling and Impertinency then, than has been since? Let but the Vertues of your Ancestors be restor'd, and their Success will follow.

Your Corporation is endow'd with many and Great Charities; let Bridewel be your Hospital for the Lazy, and the Benefactions you have to di­spose of, the Rewards of the Quiet and Labori­ous.

Seneca de Eenef. Beneficia sine ullo delectu magis projicimus quam da­mus; where there is not Judgment of Discretion, it is not Charity, it is throwing away, but not gi­ving. So then, let the most Religious, and such as work with their own Hands, and mind to do their own Business, be preferr'd in your charitable Distributions.

And left any one should object that to me which I am decrying in others, for prescribing where I am not concern'd? I answer, that the Design of my Subject justifies me, and shews this Corollary naturally deduc'd from it: This Apo­stle [Page 27] in 2 Epist. to Thess. 3.10. commands the same thing which I exhort, That they who will not work, neither should they eat.

And let me add,Archbishop Laud (besides many other Cha­rities) gave 20l. apiece to Six Maids, who liv'd honestly for three Years in one Ser­vice, to be di­sposed every third Year. The Conditions of the Triennial Charities given by that Great Prelate, (who too severely felt the Eflects of prevailing Faction) suppose such Qualifica­tions: For those Servants may be presum'd to be neither noisy nor sluggish, but the contrary, who continue many Years in the same service.

What remains then, but that by these Me­thods you should endeavour to rid and deliver your selves from the hand of Strange Children, Whose mouth speaketh vanity, and their right hand is a right hand of falshood; that so your sons may be as plants grown up in their youth, that so daughters may be as the po­lish'd corners of the Temple, that your Garners may be full of all manner of store, and that there be no complain­ing in your streets.

Happy shall you be when you are in such a case, Yea, happy is the people whose God is the Lord: And that ye may be thus happy in this World, and eternally so in the next, God of his Infinite Good­ness grant, through Jesus Christ of Lord; To whom, &c.