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

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

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

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

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

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

the

the righteous man takes care of his beast

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

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

ther man? for he expects to be dealt with, according to reason and the right of the cafe. There are some men that are so governed by this rule that a man may know how they will act in any case ; but those arbitrary men are men that live in a humour or paffion, and no man knows where to have them, or what they will do.

DISCOURSE XVI.

The Converfion of a SINNER.

EZEK. xviii. 27.

When the wicked man turneth away from his wicked nefs that he hath committed, and doth that which is lawful and right, he shall fave his foul alive.

T

HE foregoing truth I have declared with great affurance unto you, and I am confident

nothing in God's creation can ftand up in oppofition to this noble and generous notion. And could I but faften this upon the world, I fhould mend the world: for reformation must begin from within, from the better information of mens minds, before ever their actions will be well directed and governed.

But here fome one may rife up and fay, may I

not please my own mind ?

Yes, thou may'st please thyself in materia libera ; that is, in matters of thy own right; where no boVOL. I.

R

dy

dy else hath any demand of right. Where the matter is wholly free and indifferent, as whether a man will ride or go on foot in which, and a thousand other things of like nature, he doth no body any injury. Or,

Where it is only a man's own right, and no other man hath any demand upon him, there a man may please his own mind, without any offence to God, or injury to men. But otherwife, if I have not the fole right, but another hath a demand, then this of pleasing a man's felf, or doing according to his own mind, must be excluded, and fhut out of doors. I fay, where the reason of the thing is contrary, or others have a demand of right, there a man's own mind is no warrant. Therefore this is that I refolve upon, where-ever a man hath autho rity, or a lawful ufe, I would always have him have reafon go along with the use of his authority; and then he will have a great fatisfaction that doth command; and others will eafily and readily obey. For a man loves to fee reafon for what he doth ; and then a man's commands are justified, when reason runs along with his will and pleasure. And he that obeys, will find it mighty easy to obey reason; but it is horribly troublesome to do without reason, and ftill worse to do against it. To obey without reafon, is to be led like beasts, and the nature of man will be impatient under it all men call for, do me reason, do me right, and when this is done men are fatisfied. And this no man fhould deny; for God himself hath given reason for the rule of action and law of right, And 'tis

for this is that which

the