upon the Affections of Mankind. It is not. to be fuppofed that the Text promises an abfolute Security from all Wrongs, if we not only efchew Evil, but alfo do Good, as will be fhewn afterwards, but the Meaning is, that following that which is good is the best Means of our Security, and for the moft part an effectual Means. But when it doth happen that Men in their Malice, or Paffion, or Ignorance, do an ill Turn to a good Man, his following that which is good is the best way to fave him from far ther Harm, and efpecially Forgiveness of the Wrong, by doing Good against the Evil, till he has overcom'd it with Good, according to the Apostle's Inftruction, Rom 12. 21. For the common reason why an injurious Man pursues an ill beginning, with heaping one Injury upon the Neck of another, is his Perfuafion, that having once disoblig'd another, he is never to truft him afterwards, and that himself is never fafe till he hath, by all the Ways of Mischief he can devise, disabled him from Revenge. But if he fees the injur'd Person so far from being an Enemy, that he ftudies to be his Friend, and to return Benefits instead of Revenge, it rarely or never happens, but that the Wrong-doer is melted into Repentance, and made a faft Friend for ever. And this is a most lovely and glorious Temper in the Opinion of all Men, especially when it is Ff4 apparent apparent that a Man doth not want Power, but only the Will to opprefs his Enemy, that he could be too hard for him any other way, but will contend to vanquish him only in Charity and Generofity. ~4. Tenderness of the Reputation of other Men, and Candid Conftruction of Doubtful Appearances, is a natural way to win upon the Good-will of Mankind; for this difco vers a very worthy Difpofition in a Man, and a Confcience of his own Virtue, which both keeps him from Eafinefs to fufpect others, and from raifing his own Efteem by leffening that of other Men. And then if we confider how tender all are, more or lefs, of their own Reputations, how little. they can bear Detraction or Cenfure from others, it cannot be but bad Men muft acknowledge their Obligations to every one that speaks gently in their Cafe, and perhaps turns an ill thing a better way than it deferves. And if a Man doth ufe himself to refrain his Tongue from Evil, he will gain that Love and Authority by it, that when Charity requires that alfo, he hall reprove without Offence. For that which makes Men generally impatient of being found fault with is, that they look upon their Honour to be leffened by it. To conclude chis Matter; ༤༣ 5. A Prudent Officioufness in all Kinds of doing Good to others will certainly procure a general a general good Affection, and make a Man as fafe from the Ill-will, or rather as fecure by the Good-will of Men, as is poffible in this World. For what is there that can gain the Love of Men, but Readiness to do Good upon all Occafions? But he that fhews he lives only for himself, muft look to himself as well as he can, he is likely to find little Help, but fhall find great Hindrance in all likelihood from those he lives amongft. A Man that is forward to spare his Time, or his Advice, or his Money, when there is a reasonable Occafion for it, that will not think much by giving himself a little Trouble, to fave his Neighbour from a great deal, that when he fufpects a Mifunderstanding is begun, will feek Peace, that makes it his own Business to prevent Difcords amongst others with whom he lives, and is not himself quiet till he hath reconciled Friends that are fal'n out, that is as forward to do a good Office, as any Man can be to fhew him an Opportunity, and is not apt to say, that it is none of his Bufinefs, because the immediate Benefit of it redounds to another, who also interpofes for others, not out of Self-defign, or overweaning Conceit of his own Dexterity, or out of a pragmatical Humour, but in Charity, and with Difcretion: Such a Man will never want Friends, and it must be a yery bad World indeed if he meets with many many Enemies, for this, or nothing, will prevail upon Men of the worft Natures to tie up their Hands from hurting him, if not to ferve him with all their Power. By what has been faid upon this Head you may perceive that thofe Virtues of the fecond fort, by which the Affections of Men are gain'd moft effectually and furely, are hardly practicable by thofe of the loweft Degree and meaneft Quality, but only by Perfons of fome Rank and Interest in the World, and the greater that is, the more eminent and illuftrious they may be in fuch Difpofitions and Practices. Condefcenfion, Humility, Liberality, Forgivenefs, and doing Good againft Evil, where there is a Power to retaliate, and an Habit of obliging all Perfons, cannot be well feen but in Perfons of Wealth and Power; and to fay the Truth, the Security of fuch Perfons confifteth mainly in a charitable and generous Use of their Advantages above other Men, whilft the meaner a Man is, his Meannefs is his Security from the Envy and Ill-will of other Men, he lies low, and is not taken notice of, it is little that he has to do in the World, and therefore he is not much in Danger of the great Troubles of it. But they who by their Eminency are expofed to be seen by all, and have a large Converfation and Intereft, are more expofed to Harm by the Paffions of Men, and therefore therefore their Security from it confifts in following thofe good Ways and Practices which were now reprefented. Now I fay, that by fuch Things as thefe we fhall take the beft Courfe to get a ftrong Interest in the Affections of all Perfons with whom we have to do, which, under the Providence of God, is one of our best Securities in this World. The rich Man is too apt to put Confidence in his Wealth, and the ftrong Man in his Strength, and the notable Man in his Wit and Cunning, but thefe Things may all fail; and it hath often been seen that neither Money, nor Strength, nor Shrewdnefs, have been able to fecure Happinefs to them that have them, nay, they cannot fecure themselves. One of a Thousand Difafters may bring us to Poverty, the strongest Conftitution is liable to Sickness, and Diseases may happen that will impair a Man's Wit; these Things are liable to abundance of Chances. againft fuch Accidents it is good to be provided with an Intereft in the Love and Good will of all that know us, who will then relieve us with their Wealth, and come to our Help with their Health and Strength, and lend us the Affiftance of their Wit and Counfel. It is one of the foolisheft Things in the World to contemn any Man, much more to contemn all Men, and to think that we are fufficient for our felves, Now |