THE OCCASIONAL PAPER. NUMBER V. THE EXCELLENCE O F VIRTUE Appearing in a Publick Character. The Elevations of Greatnefs are Approaches to that unbounded Power to which all Things are fubject. Yet, tho' there is fomewhat in Thefe which is apt to strike the World with Admiration, there is another Refemblance of the Divinity which has a more peculiar Beauty in it, that confifts in Juftice, and Goodness. The other may fubdue the World, but this only overcomes Mens Hearts, and triumphs over their Thoughts as much as the greatest Monarch can do over their Perfons. [Sermon at the Coronation of K. William and Q. Mary. LONDON: Printed for R. BURLEIGH in Amen-Corner, and J. HARRISON at the Royal-Exchange. 1716. (Price Three Pence.) THE EXCELLENCE OF V I IRTUE Appearing in a Publick Character. A LL Things are fubject to Law. There is a Rule wifely appointed by their Maker, whereby all Agents, moral and natural, may answer the Ends of their Beings, and attain the highest Perfecti on of which in their feveral Kinds their Natures are capable. 'Tis of this Law in general Mr. Hooker justly fays, "That no lefs can be " acknowledged than that her Seat is the Bo"fom of God, her Voice the Harmony of the "World, all Things in Heaven and Earth do "her. Homage, the very leaft as feeling her * Ecclef. Pol. Lib. 1. "Care, B 2 «Care, and the greatest as not exempted "from her Power, both Angels and Men, and "Creatures of what Condition foever, tho "each in a different Sort and Manner, yet all. "with uniform Confent, admiring her as the "Mother of their Peace and Joy. This Law, when applied to the Actions of Men, is that. Rule of true Reafon, by which they feek after, and attain to, the highest Perfection that is fuited to their Nature. By following its Dictates, they raife themselves to the highest Degree of Dignity and Happiness. 'Tis therefore the fame Thing with Virtue, according to the Definition Cicero has thought fit to give us of it; * Eft enim Virtus nihil aliud quam in fe perfecta & ad fummum perducta Natura. So that if we confider Man as a rational moral Agent, he will not act worthy of himself, or fecure his own Honour, Eafe, and Happiness, while he has no Regard to Virtue in his Converfation. He debases and finks his Nature, and brings the greatest Disorder and Confufion into his own Mind. He who takes not due Care to inform his Understanding, to regulate his Will and his Affections, to bring every Faculty of his Mind into good order, and keep 'em within the refpective proper Limits that is affign'd them, will be continually diffatisfy'd with himfelf, will never be able to approve his own Conduct. But 'tis not only in this View we are to con fider Men, They are focial Creatures, as well as rational moral Agents. 'Tis very manifeft * Cic, De Legib. Lib. 1. Sect. 8, they they have All, in fome degree, a mutual Dependance. As they are entitled to, fo they continually ftand in need of good Offices and Affiftance from one another. Every one has much to fear from the Ill Will and Oppofition, and not a little to hope for from the good Opinion and Friendship of others. Tis highly reasonable and neceffary therefore that Men fhould fet themselves to enquire what is the moft proper Method to conciliate univerfal Efteem and Respect, and to guard against Contempt and Hatred How to procure the Love and unfeign'd Good Will of their Neighbours which will further them, and how to provide against all the Malice and Envy which will be apt to hinder them in their Pursuits and Defigns. The Wisdom and Neceffity of this all Men acknowledge, by expreffing fome Concern to have others fatisfy'd with them or dependant upon them. To this Purpose several Schemes have been laid down, and a Variety of Methods try'd; but among them all this of Virtue feems to be the only right and fure Way to render our felves generally Acceptable to the World and Eafy in it. I know not how it will be poffible for a Man who gives up himself to the Sway of his Paffions, to the Directions of a giddy and rafh Humour, to avoid being as difagreeable as he will be dangerous and prejudicial to those about him. The intemperate and mean-fpirited Man, the Man whose chief Study is to gratify his infatiable Appetites, and to skreen himself from imaginary Dangers, whofe own Fears bring a Snare upon him, and bespeak his Disappoint ment in every Thing he undertakes, must be the Object of univerfal Contempt. Men |