Only this Caution we must take along with us; That we are always fo to proportion the Measures of every fingle Duty, as to render it confiftent with the Performance of the other Duties of our Lives. As for Inftance, We must not spend fo much Time in Prayer, as to hinder the pursuit of our Callings, and neceffary Business. We muft fo give Alms, as yet to leave our felves enough to pay every one their own, and to make a competent Provifion for our Families. But let us but take care to fecure this, and then. we cannot eafily exceed in the Measures of any Duty. The more we Pray, and the more we give Alms, ftill the better: And fo in all other Inftances of Duty. But now, in the Second Place, the quite contrary to this, are we to practife, in Matters of Liberty. There the Rule is, rather to take le than is allowed us, than to take all: Rather to abridge ourselves of our Lawful Liber ties, than by doing all that we may Lawfully do, indanger our falling into Sin. There is no harm at all in departing from our Rights and Privileges which God hath indulged us: But there is a great harm in extending them beyond their Bounds. There is no Evil in not gratifying our Defires and Appetites in all the Things they crave, which are allowable, and which we are permitted to gratify them in: But there is an infinite Evil in gratif ing them in unlawful, forbidden Inftances. And, therefore, every wife and good Man, will be fure to keep on the fafe Side; and to prevent the Danger of doing Q VOLI. more more than he should do, he will not always do all that he may do. The Truth is, That Man that makes no Scruple of using his Liberty to the utmost stretch and extent of it upon all Occafions, and regards nothing more in his Actions, than just that he do not fall into fome direct Sin; that Man cannot always be Innocent, but will be drawn into a Hundred Irregularities and Miscarriages. Thus for Example, he that ufeth himself to eat or to drink to the utmost pitch that can be faid to be within the Limits of Temperance; it is impoffible but fuch a one will, now and then, be unavoidably overtaken in the Sin of Gluttony or Drunkenneß. He that will ufe all the Liberties, that the Law allows him, for the making Advantages to himself in his Trade, or his Dealings with other Men; fuch a one will not be able to avoid the juft Imputation of being in many Instances an Oppreffor, or a hard Confcienced Man. The fafeft Way, therefore, if we mean to preferve our Vertue, amidst the Multitude of Snares and Temptations that we meet with in the World, is to fet Bounds even to our Lawful Liberties; to keep our Actions within fuch a Compafs, as not to come even near the Confines of Vice and Sin. Though it is but a Point, and that often an undifcernable one, that diftinguifheth between what is Lawful and what is Unlawful: Yet there is a great Latitude in what is Lawful. That is, if I gratify my Appetites but a little, I do that which is Lawful; and if I gratify them them more, I may do that which is Lawful likewife. But he fhews the most Honeft and Vertuous Mind, that in his Actions takes but a little of this Latitude, and by that Means, keeps himself at a good distance from that which is Vicious and Criminal. III. But Thirdly and Laftly, To what de gree foever we may think fit to make use of our Liberty, yet at all Times, As soon as we begin to doubt or fear we have gone as far as we Lawfully can go; it is then high Time to break off, and to proceed no farther. This is the laft Rule I have to offer upon this Occafion. And thus alfo, where-ever we have a Juft Ground of Sufpicion or Doubt, whether a Thing be Lawful or no; this Doubt or Sufpicion, is of itself Reafon enough to make us forbear that thing. Unlefs, indeed, there be à Neceffity, or a great Charity to be ferved by the doing of it, which. may in Reafon over-ballance the Sufpicion of its Lawfulness. Thus in Matters of Recreation, if we have the leaft doubt, whether this, or the other Pleasure Or Divertisement be Innocent and Lawful; why that is Argument enough, without more ado, to make us forbear it; though, perhaps, we fee others ufe it without Scruple. Thus in Matters of Temperance, when we first begin to fufpect that we have drunk as much as is convenient for us; let us by all Means leave off; and break from the Company. Thus in Matters of Sobriety, when we have Reafon to doubt, that we are come up to the full Bounds of the Chriftian Gravity and Modesty ; more than he should do, he will not alwayś do all that he may do. The Truth is, That Man that makes no Scruple of using his Liberty to the utmost stretch and extent of it upon all Occafions, and regards nothing more in his Actions, than just that he do not fall into fome direct Sin; that Man cannot always be Innocent, but will be drawn into a Hundred Irregularities and Miscarriages. Thus for Example, he that ufeth himself to eat or to drink to the utmost pitch that can be faid to be within the Limits of Temperance; it is impoffible but fuch a one will, now and then, be unavoidably overtaken in the Sin of Gluttony or Drunkenneß. He that will ufe all the Liberties, that the Law allows him, for the making Advantages to himself in his Trade, or his Dealings with other Men; fuch a one will not be able to avoid the just Imputation of being in many Inftances an Oppreffor, or a hard Confcienced Man. The fafeft Way, therefore, if we mean to preferve our Vertue, amidst the Multitude of Snares and Temptations that we meet with in the World, is to fet Bounds even to our Lawful Liberties; to keep our Actions within fuch a Compass, as not to come even near the Confines of Vice and Sin. Though it is but a Point, and that often an undifcernable one, that diftinguifheth between what is Lawful and what is Unlawful: Yet there is a great Latitude in what is Lawful. That is, if I gratify my Appetites but a little, I do that which is Lawful and if I gratify them them more, I may do that which is Lawful likewife. But he fhews the most Honeft and Vertuous Mind, that in his Actions takes but a little of this Latitude, and by that Means, keeps himself at a good distance from that which is Vicious and Criminal. III. But Thirdly and Laftly, To what degree foever we may think fit to make ufe of our Liberty, yet at all Times, As soon as we begin to doubt or fear we have gone as far as we Lawfully can go; it is then high Time to break off, and to proceed no farther. This is the laft Rule I have to offer upon this Occafion. And thus alfo, where-ever we have a Juft Ground of Sufpicion or Doubt, whether a Thing be Lawful or no; this Doubt or Sufpicion, is of itself Reafon enough to make us forbear that thing. Unless, indeed, there be a Neceffity, or a great Charity to be ferved by the doing of it, which. may in Reafon over-ballance the Sufpicion of its Lawfulness. Thus in Matters of Recreation, if we have the least doubt, whether this, or the other Pleasure or Divertisement be Innocent and Lawful; why that is Argument enough, without more ado, to make us forbear it; though, perhaps, we fee others use it without Scruple. Thus in Matters of Temperance, when we first begin to fufpect that we have drunk as much as is convenient for us; let us by all Means leave off; and break from the Company. Thus in Matters of Sobriety, when we have Reason to doubt, that we are come up to the full Bounds of the Chriftian Gravity and Modefty; |