Sermons preached upon several occasions by the Right Reverend Father in God, John Wilkins ...
         Sermons. Selections
         Wilkins, John, 1614-1672.
      
       
         
           1682
        
      
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             Sermons preached upon several occasions by the Right Reverend Father in God, John Wilkins ...
             Sermons. Selections
             Wilkins, John, 1614-1672.
             Tillotson, John, 1630-1694.
          
           [12], 478 p.
           
             Printed for Tho. Basset, Ric. Chiswell and Will. Rogers,
             London :
             1682.
          
           
             Preface by John Tillotson, Archbishop of Canterbury.
             "Never before published"
             Reproduction of original in University of Chicago Library.
          
        
      
    
     
       
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           Church of England -- Sermons.
           Sermons, English.
        
      
    
     
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           SERMONS
           Preached
           upon
           Several
           Occasions
           :
           BY
           THE
           RIGHT
           REVEREND
           FATHER
           IN
           GOD
           ,
           
             JOHN
             WILKINS
          
           ,
           D.D.
           And
           late
           Lord
           Bishop
           of
           CHESTER
           .
        
         
           Never
           before
           Published
           .
        
         
           LONDON
           :
           Printed
           for
           
             Tho.
             Basset
             ,
             Ric.
             Chiswell
          
           and
           
             Will.
             Rogers
          
           .
           M.DC.LXXXII
           .
        
      
       
         
         
         
           THE
           PUBLISHER
           TO
           THE
           READER
           .
        
         
           I
           Easily
           foresee
           that
           in
           this
           censorious
           and
           inquisitive
           Age
           two
           Questions
           will
           be
           asked
           concerning
           the
           publishing
           of
           these
           Sermons
           ,
           
             Why
             no
             sooner
          
           ?
           or
           ,
           
             Why
             at
             all
          
           ?
           since
           so
           many
           come
           abroad
           〈…〉
           the
           Age
           is
           almost
           oppress'd
           with
           them
           .
           To
           the
           first
           I
           answer
           ,
           because
           I
           was
           not
           at
           leisure
           before
           to
           review
           them
           ,
           and
           to
           get
           them
           transcribed
           out
           of
           a
           hand
           not
           legible
           enough
           for
           the
           Press
           :
           To
           the
           other
           ,
           
           because
           though
           there
           be
           many
           Sermons
           ,
           yet
           not
           many
           such
           ;
           whether
           we
           consider
           in
           them
           ,
           the
           usefulness
           and
           weight
           of
           the
           matters
           treated
           of
           ;
           or
           the
           suitable
           manner
           of
           handling
           them
           ,
           in
           a
           style
           of
           so
           much
           clearness
           and
           closeness
           and
           strength
           ,
           as
           was
           fitted
           (
           as
           he
           himself
           was
           wont
           to
           wish
           )
           
             to
             the
             capacity
             of
             the
             weakest
             and
             the
             conviction
             of
             the
             strongest
          
           ;
           or
           the
           solid
           and
           well-poized
           judgment
           of
           the
           Author
           in
           points
           of
           difficulty
           ;
           or
           lastly
           ,
           the
           admirable
           candour
           and
           moderation
           of
           his
           temper
           in
           matters
           of
           difference
           and
           dispute
           .
        
         
           And
           I
           purposely
           mention
           his
           moderation
           ,
           and
           likewise
           adventure
           to
           commend
           him
           for
           it
           ;
           notwithstanding
           that
           this
           Virtue
           ,
           so
           much
           esteemed
           and
           magnified
           by
           wise
           men
           in
           all
           Ages
           ,
           hath
           of
           late
           been
           declaimed
           against
           with
           so
           much
           zeal
           and
           fierceness
           ,
           and
           yet
           with
           that
           good
           grace
           and
           confidence
           ,
           as
           if
           it
           were
           not
           only
           no
           Virtue
           but
           even
           the
           sum
           and
           abridgment
           of
           all
           Vices
           .
           I
           say
           ,
           notwithstanding
           all
           this
           ,
           I
           am
           still
           of
           the
           old
           ●pinion
           that
           moderation
           is
           a
           Virtue
           ,
           and
           one
           of
           the
           peculiar
           ornaments
           and
           advantages
           of
           the
           excellent
           constitution
           of
           our
           Church
           ,
           and
           must
           at
           last
           be
           the
           temper
           of
           her
           Members
           ,
           especially
           the
           Clergy
           ,
           if
           ever
           
           we
           seriously
           intend
           the
           firm
           establishment
           of
           this
           Church
           ,
           and
           do
           not
           industriously
           design
           by
           cherishing
           heats
           and
           divisions
           among
           our selves
           to
           let
           in
           Popery
           at
           these
           breaches
           .
        
         
           As
           to
           the
           Author
           himself
           ,
           I
           cannot
           forbear
           out
           of
           a
           generous
           indignation
           to
           see
           the
           ashes
           of
           so
           worthy
           a
           Man
           trampled
           upon
           ,
           to
           take
           notice
           of
           a
           very
           slight
           ,
           and
           ,
           I
           think
           ,
           unjust
           Character
           given
           of
           him
           in
           a
           late
           Book
           entituled
           
             Historia
             &
             Antiquitates
             Universitatis
             Oxoniensis
          
           ;
           whether
           by
           the
           Author
           of
           that
           Book
           ,
           or
           by
           some
           other
           Hand
           ,
           is
           variously
           reported
           ,
           and
           I
           am
           not
           curious
           to
           know
           .
           The
           former
           part
           of
           the
           Character
           is
           chiefly
           made
           up
           of
           invidious
           reflections
           upon
           his
           carriage
           ,
           and
           the
           circumstances
           of
           his
           condition
           in
           the
           late
           Times
           ;
           in
           all
           which
           ,
           because
           I
           did
           not
           then
           know
           him
           ,
           I
           leave
           him
           to
           be
           vindicated
           or
           censur'd
           by
           those
           who
           were
           witnesses
           of
           his
           whole
           behaviour
           and
           temper
           in
           that
           time
           .
           The
           latter
           part
           of
           it
           consists
           of
           flat
           and
           ill-favour'd
           commendations
           ,
           as
           ,
           
             That
             he
             was
             Philosophiae
             &
             Mathematicae
             addictissimus
             ,
             a
             great
             well-willer
             to
             Philosophy
             and
             the
             Mathematicks
          
           ;
           the
           exact
           Character
           of
           an
           Empirick
           and
           an
           Almanack-maker
           ,
           when
           these
           two
           
           excellencies
           happen
           to
           be
           in
           conjunction
           :
           And
           then
           ,
           that
           
             to
             the
             study
             of
             Divinity
             he
             added
             eloquentiam
             inconcionando
             non
             contemnendam
             ,
             an
             eloquence
             in
             Preaching
             not
             to
             be
             despised
          
           ;
           which
           though
           it
           be
           but
           a
           very
           cold
           and
           slender
           commendation
           both
           of
           his
           Divinity
           and
           his
           Eloquence
           ,
           yet
           I
           must
           own
           something
           of
           kindness
           in
           it
           ,
           because
           there
           is
           in
           good
           earnest
           a
           sort
           of
           Eloquence
           in
           Preaching
           that
           is
           to
           be
           despised
           .
           To
           finish
           the
           kindness
           ,
           and
           that
           nothing
           might
           be
           omitted
           that
           might
           any
           ways
           cast
           an
           odium
           upon
           him
           ,
           as
           he
           is
           placed
           next
           before
           Mr.
           Hobbs
           ,
           so
           I
           cannot
           but
           observe
           in
           comparing
           their
           Characters
           ,
           that
           there
           is
           apparently
           far
           less
           of
           envy
           and
           detraction
           in
           that
           of
           Mr.
           
           Hobbs's
           ,
           than
           in
           this
           of
           the
           Reverend
           Bishop
           ;
           for
           which
           I
           can
           imagin
           no
           other
           reason
           but
           this
           ;
           that
           Mr.
           Hobbs
           was
           then
           alive
           to
           speak
           for
           himself
           ,
           but
           
             the
             dead
             bite
             not
          
           .
        
         
           Upon
           the
           whole
           ,
           it
           hath
           often
           been
           no
           small
           matter
           of
           wonder
           to
           me
           ,
           whence
           it
           should
           come
           to
           pass
           that
           so
           great
           a
           Man
           ,
           and
           so
           great
           a
           lover
           of
           Mankind
           ,
           who
           had
           the
           inclination
           ,
           the
           skill
           ,
           and
           the
           opportunity
           to
           oblige
           so
           very
           many
           ,
           and
           was
           so
           highly
           valued
           and
           reverenced
           
           by
           all
           that
           knew
           him
           ,
           should
           yet
           have
           the
           hard
           fate
           to
           fall
           under
           the
           heavy
           displeasure
           and
           censure
           of
           those
           who
           knew
           him
           not
           :
           And
           that
           he
           who
           never
           did
           any
           thing
           to
           make
           himself
           one
           personal
           enemie
           ,
           should
           have
           the
           ill
           fortune
           to
           have
           so
           many
           .
           I
           think
           I
           may
           truly
           say
           ,
           that
           there
           are
           ,
           or
           have
           been
           ,
           very
           few
           in
           this
           Age
           and
           Nation
           ,
           so
           well
           known
           ,
           and
           so
           greatly
           esteemed
           and
           favoured
           ,
           first
           by
           a
           judicious
           Prince
           ,
           and
           then
           by
           so
           many
           Persons
           of
           high
           rank
           and
           quality
           ,
           and
           of
           singular
           worth
           and
           eminency
           in
           all
           the
           learned
           Prefessions
           ,
           as
           our
           Author
           was
           .
        
         
           And
           this
           surely
           cannot
           be
           denied
           him
           ,
           it
           is
           so
           well
           known
           to
           many
           worthy
           Persons
           yet
           living
           ,
           and
           hath
           been
           so
           often
           acknowledged
           even
           by
           his
           enemies
           ,
           that
           in
           the
           late
           times
           of
           confusion
           ,
           almost
           all
           that
           was
           preserved
           and
           kept
           up
           of
           Ingenuity
           and
           Learning
           ,
           of
           good
           Order
           and
           Government
           in
           the
           University
           of
           Oxford
           ,
           was
           chiefly
           owing
           to
           his
           prudent
           conduct
           and
           encouragement
           .
           Which
           consideration
           alone
           ,
           had
           there
           been
           no
           other
           ,
           might
           have
           prevailed
           with
           some
           there
           to
           have
           treated
           his
           memory
           with
           at
           least
           common
           kindness
           and
           respect
           .
           Not
           to
           do
           this
           to
           the
           dead
           ,
           and
           in
           Character
           
           of
           him
           that
           was
           intended
           to
           live
           to
           posterity
           ,
           seems
           very
           hard
           ;
           and
           yet
           I
           shall
           only
           make
           this
           soft
           reflection
           upon
           it
           ,
           That
           there
           is
           no
           readier
           way
           for
           any
           man
           to
           bring
           his
           own
           worth
           into
           question
           ,
           than
           by
           endeavouring
           to
           detract
           from
           the
           universally
           acknowledged
           worth
           of
           other
           men
           .
        
         
           Having
           said
           this
           out
           of
           justice
           as
           well
           as
           friendship
           to
           the
           Author
           ,
           and
           by
           way
           of
           necessary
           vindication
           of
           him
           from
           the
           envie
           endeavoured
           to
           be
           raised
           against
           him
           by
           some
           in
           this
           present
           Age
           ,
           I
           leave
           these
           Discourses
           of
           his
           to
           justifie
           themselves
           and
           him
           to
           Posterity
           .
        
         
           
             John
             Tillotson
             .
          
        
      
       
         
         
           THE
           CONTENTS
           .
        
         
           
             SERMON
             I.
             Hebrews
             XI
             .
             26
             .
          
           
             FOR
             he
             had
             respect
             unto
             the
             recompence
             of
             reward
             .
             
               Page
               1.
            
             
          
           
             SERMON
             II.
             &
             III.
             Romans
             XIV
             .
             17.18
             .
          
           
             
               
                 For
                 the
                 Kingdom
                 of
                 God
                 is
                 not
                 meat
                 and
                 drink
                 ,
                 but
                 righteousness
                 ,
                 and
                 peace
                 ,
                 and
                 joy
                 ,
                 in
                 the
                 Holy
                 Ghost
                 .
              
               
                 For
                 he
                 that
                 in
                 these
                 things
                 serveth
                 Christ
                 is
                 acceptable
                 to
                 God
                 and
                 approved
                 of
                 men
                 .
                 
                   Pag.
                   41
                   ,
                   75.
                
                 
              
            
          
           
             SERMON
             IV.
             Titus
             XI
             .
             10
             .
          
           
             That
             they
             may
             adorn
             the
             Doctrine
             of
             God
             our
             Saviour
             in
             all
             things
             .
             
               Pag.
               99.
            
             
          
           
             
             
             
             
             
             
             
             
             
             SERMON
             V.
             At
             a
             Visitation
             .
             Titus
             XI
             .
             15
             .
          
           
             These
             things
             speak
             ,
             and
             exhort
             ,
             and
             rebuke
             withall
             Authority
             ;
             
               LET
               NO
               MAN
               DESPISE
               THEE
               .
               Pag.
               131.
               
            
          
           
             SERMON
             VI.
             Ecclesiastes
             I.
             18
             .
          
           
             For
             in
             much
             wisdom
             is
             much
             grief
             ;
             and
             he
             that
             encreaseth
             knowledge
             ,
             encreaseth
             sorrow
             .
             
               Pag.
               165.
            
             
          
           
             SERMON
             VII
             .
             Proverbs
             IV.
             7
             .
          
           
             Wisdom
             is
             the
             principal
             thing
             ,
             therefore
             get
             wisdom
             .
             
               Pag.
               197.
            
             
          
           
             SERMON
             VIII
             .
             Proverbs
             XIII
             .
             20
             .
          
           
             He
             that
             walketh
             with
             wise
             men
             ,
             shall
             be
             wise
             ;
             but
             a
             companion
             of
             fools
             shall
             be
             destroyed
             .
             
               Pag.
               235.
            
             
          
           
             SERMON
             IX
             .
             Ecclesiastes
             IV.
             9
             .
          
           
             Two
             are
             better
             than
             one
             .
             
               Pag.
               263.
            
             
          
           
             
             SERMON
             X.
             At
             the
             Spittle
             .
             Isaiah
             XXXII
             .
             8
             .
          
           
             The
             liberal
             deviseth
             liberal
             things
             ,
             and
             by
             liberal
             things
             shall
             he
             stand
             .
             
               Pag.
               289.
            
             
          
           
             SERMON
             XI
             .
             Luke
             VII
             .
             5
             .
          
           
             For
             he
             loveth
             our
             nation
             ,
             and
             hath
             built
             us
             a
             Synagogue
             .
             
               Pag.
               327.
            
             
          
           
             SERMON
             XII
             .
             Proverbs
             XXV
             .
             15
             .
          
           
             A
             soft
             tongue
             breaketh
             the
             bone
             .
             
               Pag.
               359.
            
             
          
           
             SERMON
             XIII
             .
             Philippians
             IV.
             5
             .
          
           
             Let
             your
             moderation
             be
             known
             unto
             all
             men
             ,
             the
             Lord
             is
             at
             hand
             .
             
               Pag.
               391.
            
             
          
           
             SERMON
             XIV
             .
             &
             XV.
             Romans
             XII
             .
             19
             .
          
           
             Dearly
             beloved
             ,
             avenge
             not
             your selves
             ,
             but
             rather
             give
             place
             unto
             wrath
             ;
             for
             it
             is
             written
             ,
             vengeance
             is
             mine
             ,
             I
             will
             repay
             ,
             saith
             the
             Lord.
             
               Pag.
               429
               ,
               457.
            
             
          
        
      
    
     
       
         
         
         
           The
           First
           Sermon
           .
        
         
           
             HEBREWS
             XI
             .
             26
             .
          
           
             
               For
               he
               had
               respect
               unto
               the
               recompence
               of
               reward
               .
            
          
        
         
           AMongst
           the
           many
           doubts
           and
           scruples
           which
           are
           apt
           to
           disquiet
           the
           hearts
           of
           good
           Men
           ,
           there
           are
           none
           more
           frequent
           than
           those
           occasioned
           by
           their
           own
           mistake
           ,
           concerning
           the
           scope
           and
           ends
           they
           aim
           at
           .
           For
           when
           upon
           an
           impartial
           enquiry
           into
           their
           own
           condition
           ,
           they
           find
           ,
           that
           which
           has
           the
           chief
           influence
           upon
           them
           in
           any
           temptation
           or
           difficult
           service
           is
           not
           so
           much
           the
           deformity
           of
           sin
           ,
           or
           the
           beauty
           of
           holiness
           ,
           as
           the
           fear
           of
           Hell
           and
           the
           hopes
           of
           Salvation
           ;
           this
           is
           apt
           to
           deject
           them
           with
           sad
           doubts
           and
           fears
           concerning
           their
           own
           sincerity
           ,
           as
           if
           they
           
           were
           yet
           only
           in
           a
           mercenary
           slavish
           state
           of
           Unregeneracy
           ,
           and
           had
           not
           in
           any
           measure
           attained
           to
           those
           filial
           affections
           which
           belong
           to
           the
           state
           of
           Adoption
           .
           And
           by
           this
           means
           it
           comes
           to
           pass
           ,
           that
           they
           do
           often
           needlesly
           disquiet
           themselves
           and
           discourage
           others
           .
        
         
           My
           design
           therefore
           from
           the
           Text
           ,
           is
           so
           to
           clear
           up
           and
           state
           the
           Truth
           in
           this
           case
           ,
           as
           may
           prevent
           those
           mistakes
           and
           the
           ill
           consequences
           of
           them
           .
        
         
           The
           chief
           scope
           of
           this
           Chapter
           is
           to
           set
           forth
           the
           nature
           and
           the
           power
           of
           Faith.
           The
           Nature
           of
           it
           is
           described
           ver
           .
           1.
           to
           be
           
             the
             substance
             of
             things
             hoped
             for
             ,
             and
             the
             evidence
             of
             things
             not
             seen
             .
          
           The
           Power
           of
           it
           is
           afterwards
           exemplified
           ,
           by
           diverse
           instances
           out
           of
           the
           Old
           Testament
           ,
           concerning
           many
           strange
           Difficulties
           and
           Trials
           ,
           which
           those
           holy
           men
           of
           Antient
           times
           were
           enabled
           to
           undergo
           ,
           being
           strengthened
           chiefly
           by
           this
           Grace
           of
           Faith.
           In
           the
           relation
           of
           which
           ,
           there
           is
           an
           observable
           mixture
           of
           Examples
           ,
           some
           of
           lesser
           note
           ,
           with
           others
           of
           remarkable
           eminency
           ,
           least
           weak
           Christians
           might
           be
           discouraged
           at
           those
           great
           Examples
           of
           Abraham
           ,
           and
           Isaac
           ,
           and
           
           Moses
           ;
           as
           being
           unable
           ever
           to
           imitate
           such
           patterns
           .
        
         
           Amongst
           the
           rest
           of
           these
           Examples
           ,
           this
           of
           Moses
           is
           one
           of
           the
           most
           remarkable
           ,
           and
           it
           may
           justly
           be
           set
           upon
           Record
           as
           a
           strange
           thing
           ,
           that
           one
           in
           the
           heat
           of
           Youth
           ,
           as
           he
           was
           ,
           who
           had
           always
           been
           brought
           up
           amid'st
           the
           delights
           and
           favour
           of
           the
           Court
           ,
           and
           so
           by
           his
           Age
           and
           manner
           of
           Education
           inclined
           to
           Pleasures
           and
           Ambition
           ;
           that
           such
           an
           one
           should
           notwithstanding
           ,
           preferr
           the
           troubles
           of
           a
           Wilderness
           before
           the
           Pleasures
           of
           a
           Court
           ,
           exchange
           all
           his
           honours
           for
           the
           present
           ,
           and
           his
           hopes
           for
           the
           future
           ,
           for
           certain
           reproach
           and
           troubles
           ;
           
             refusing
             to
             be
             called
             the
             Son
             of
          
           Pharoah
           
             's
             Daughter
             ,
             and
             chusing
             rather
             to
             suffer
             affliction
             with
             the
             People
             of
             God.
          
           And
           because
           it
           might
           be
           wondered
           at
           ,
           upon
           what
           reason
           and
           motive
           he
           did
           this
           ;
           the
           Text
           gives
           us
           an
           account
           of
           it
           ,
           
             he
             had
             respect
             unto
             the
             recompence
             of
             reward
             .
          
        
         
           The
           words
           will
           not
           need
           much
           explication
           .
           They
           give
           us
           an
           account
           what
           it
           was
           that
           did
           chiefly
           encourage
           Moses
           to
           so
           strange
           a
           choice
           ;
           and
           that
           was
           ,
           his
           belief
           that
           he
           should
           be
           a
           gainer
           by
           it
           ,
           his
           expectation
           of
           a
           reward
           for
           
           it
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             For
             he
             hath
             respect
             to
             the
             recompence
             of
             reward
             .
          
           There
           are
           but
           two
           principal
           terms
           in
           the
           Text
           ,
           the
           one
           denoting
           the
           Act
           and
           the
           other
           the
           Object
           .
        
         
           1.
           
           The
           Act
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           we
           Translate
           ,
           
             he
             had
             respect
             to
          
           .
           The
           word
           signifies
           properly
           the
           fixing
           of
           his
           Eye
           with
           intention
           ,
           as
           men
           usually
           do
           at
           the
           mark
           which
           they
           aim
           at
           .
        
         
           2.
           
           The
           
             Object
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             recompence
             of
             reward
             .
          
           The
           word
           Reward
           doth
           not
           necessarily
           imply
           Merit
           ,
           as
           is
           evident
           from
           Rom.
           4.4
           .
           where
           't
           is
           supposed
           that
           it
           may
           be
           
             of
             Grace
          
           ;
           especially
           when
           it
           referrs
           to
           the
           happiness
           of
           our
           future
           state
           in
           Heaven
           ;
           which
           can
           never
           be
           strictly
           deserved
           by
           any
           work
           that
           we
           can
           do
           .
           But
           it
           signifies
           commonly
           the
           bestowing
           of
           any
           good
           thing
           before
           promised
           ,
           whether
           out
           of
           free
           Grace
           and
           Bounty
           ,
           or
           by
           way
           of
           Hire
           or
           Wages
           .
        
         
           The
           Proposition
           I
           shall
           insist
           upon
           from
           these
           words
           ,
           is
           this
           :
        
         
           
           
             That
             it
             is
             not
             only
             permissively
             lawful
             ,
             or
             an
             indulgence
             allowed
             unto
             the
             infirmity
             of
             weak
             believers
             ,
             but
             't
             is
             likewise
             necessary
             for
             the
             most
             eminent
             Saints
             ,
             to
             strengthen
             and
             support
             themselves
             in
             their
             difficulties
             
             by
             a
             special
             and
             particular
             regard
             to
             the
             recompence
             of
             reward
             .
          
        
         
           A
           Point
           ,
           which
           in
           many
           respects
           will
           deserve
           your
           attention
           ,
           not
           being
           so
           commonly
           treated
           of
           ,
           and
           the
           generality
           of
           Men
           being
           very
           apt
           to
           mistake
           about
           it
           ;
           and
           yet
           a
           mistake
           in
           this
           may
           prove
           of
           very
           dangerous
           consequence
           ,
           especially
           to
           one
           that
           lies
           under
           any
           fear
           or
           dejection
           of
           mind
           ,
           by
           putting
           him
           into
           an
           incapacity
           of
           receiving
           any
           comfortable
           evidence
           concerning
           his
           own
           sincerity
           .
        
         
           I
           am
           not
           ignorant
           that
           this
           inference
           may
           seem
           unto
           many
           a
           bold
           Paradox
           and
           mistake
           ,
           as
           being
           directly
           against
           what
           hath
           so
           commonly
           been
           asserted
           and
           taught
           by
           many
           others
           .
           And
           therefore
           I
           shall
           endeavour
           to
           be
           the
           more
           wary
           and
           considerate
           in
           the
           explication
           and
           proof
           of
           it
           .
        
         
           For
           Explication
           of
           it
           :
           'T
           is
           requisite
           that
           the
           chief
           terms
           be
           cleared
           and
           distinguished
           .
        
         
           1.
           
           Reward
           is
           of
           two
           kinds
           :
           1.
           
           Temporal
           ,
           consisting
           in
           a
           freedom
           from
           outward
           evils
           ,
           and
           the
           enjoyment
           of
           all
           those
           blessings
           which
           concern
           our
           well
           being
           in
           this
           Life
           :
           Or
           2.
           
           Eternal
           ,
           which
           includes
           our
           deliverance
           from
           Hell
           ,
           our
           
           enjoyment
           of
           God
           ,
           and
           all
           those
           inconceiveable
           joys
           ,
           which
           we
           hope
           for
           in
           the
           Life
           to
           come
           .
        
         
           2.
           
           A
           Man
           may
           propose
           a
           thing
           to
           himself
           as
           his
           End
           ,
           or
           aim
           two
           manner
           of
           ways
           ,
           Subordinately
           ,
           or
           Principally
           :
           1.
           
           That
           is
           a
           Subordinate
           end
           ,
           which
           we
           desire
           ,
           not
           for
           it self
           ,
           but
           as
           a
           means
           for
           the
           helping
           of
           us
           to
           something
           beyond
           it
           :
           2.
           
           That
           is
           a
           Principal
           or
           ultimate
           end
           ,
           unto
           which
           all
           our
           other
           prosecutions
           and
           endeavours
           are
           but
           subservient
           means
           .
        
         
           Now
           to
           apply
           these
           distinctions
           to
           our
           present
           purpose
           :
        
         
           1.
           
           Temporal
           rewards
           may
           be
           the
           subordinate
           end
           in
           our
           Obedience
           ;
           and
           therefore
           are
           they
           so
           often
           proposed
           to
           us
           in
           Scripture
           ;
           and
           for
           this
           reason
           ,
           
             Goodness
             hath
             the
             promises
             of
             this
             Life
             .
          
        
         
           2.
           
           Temporal
           reward
           may
           at
           first
           be
           the
           chief
           occasion
           of
           mens
           being
           converted
           and
           following
           Christ.
           The
           first
           reason
           which
           made
           the
           Woman
           of
           Samaria
           give
           ear
           to
           him
           ,
           
           was
           her
           hopes
           to
           be
           eased
           of
           the
           trouble
           of
           coming
           so
           often
           to
           draw
           water
           at
           the
           Well
           .
           And
           there
           is
           no
           reason
           to
           doubt
           but
           that
           amongst
           those
           Multitudes
           which
           at
           first
           followed
           our
           Saviour
           out
           of
           by-ends
           ,
           
           some
           out
           of
           curiosity
           to
           see
           his
           Miracles
           ,
           others
           out
           of
           want
           and
           hunger
           to
           feed
           upon
           his
           Loaves
           ,
           others
           for
           their
           health
           that
           he
           might
           cure
           them
           ,
           there
           were
           many
           that
           proved
           true
           Converts
           .
        
         
           3.
           
           We
           must
           not
           propose
           Temporal
           rewards
           as
           our
           chief
           end
           ;
           for
           then
           we
           shall
           venture
           upon
           any
           means
           whereby
           they
           may
           be
           procured
           ,
           and
           consequently
           shall
           be
           put
           upon
           many
           unlawful
           courses
           ,
           which
           may
           seem
           more
           likely
           to
           advantage
           our
           aims
           in
           this
           kind
           .
        
         
           4.
           
           The
           chief
           and
           ultimate
           end
           of
           all
           our
           Actions
           should
           be
           the
           glory
           of
           God.
           Since
           all
           things
           are
           
             of
             Him
          
           ,
           and
           
             through
             Him
          
           ,
           't
           is
           but
           reason
           they
           should
           be
           
             to
             Him
          
           likewise
           .
           As
           the
           Apostle
           joyns
           them
           ,
           Rom.
           11.36
           .
           And
           thus
           far
           I
           suppose
           men
           do
           generally
           agree
           about
           this
           point
           .
           But
           they
           do
           not
           commonly
           apprehend
           or
           consider
           ,
           that
           we
           do
           then
           make
           the
           glory
           of
           God
           our
           principal
           end
           ,
           when
           we
           place
           our
           chiefest
           happiness
           in
           the
           enjoyment
           of
           him
           .
           So
           that
           we
           are
           not
           to
           look
           upon
           his
           glory
           as
           any
           thing
           abstracted
           from
           ,
           or
           contrary
           to
           our
           own
           good
           ,
           but
           that
           wherein
           it
           consists
           ;
           God
           himself
           (
           in
           the
           phrase
           of
           the
           Schools
           )
           being
           our
           objective
           
           happiness
           :
           
             I
             am
             thy
             exceeding
             great
             reward
             ,
          
           Gen.
           15.1
           .
           And
           our
           own
           Salvation
           ,
           or
           our
           enjoyment
           of
           him
           ,
           being
           our
           formal
           happiness
           .
           So
           that
           that
           Man
           who
           doth
           principally
           aim
           at
           his
           own
           Salvation
           or
           the
           enjoyment
           of
           God
           ,
           may
           properly
           be
           said
           to
           make
           the
           glory
           of
           God
           his
           chief
           and
           ultimate
           end
           :
           It
           being
           a
           vain
           imagination
           for
           us
           to
           suppose
           any
           other
           or
           better
           way
           for
           the
           promoting
           of
           his
           glory
           ,
           than
           by
           our
           own
           happiness
           ,
           which
           he
           principally
           designs
           .
        
         
           As
           for
           those
           Cases
           which
           some
           Men
           put
           ,
           wherein
           these
           two
           are
           separated
           and
           opposed
           ,
           as
           if
           a
           Man
           should
           be
           content
           to
           be
           damn'd
           for
           the
           promoting
           of
           God's
           glory
           ,
           &c.
           
           It
           were
           easy
           to
           prove
           that
           they
           are
           inconsiderate
           ,
           presumptuous
           suppositions
           ,
           not
           without
           such
           wild
           inconsistences
           as
           are
           not
           to
           be
           supposed
           ,
           necessarily
           implying
           one
           of
           these
           two
           absurdities
           :
           Either
           that
           the
           chief
           end
           of
           every
           Man
           ought
           not
           to
           be
           his
           own
           happiness
           ,
           or
           that
           his
           happiness
           doth
           not
           chiefly
           consist
           in
           the
           enjoyment
           of
           God
           ;
           both
           which
           are
           fundamental
           Principles
           .
           For
           the
           glory
           of
           God
           is
           a
           Relative
           term
           ,
           and
           signifies
           nothing
           else
           but
           that
           excellency
           of
           his
           which
           results
           from
           all
           his
           other
           attributes
           ,
           his
           mercy
           ,
           
           justice
           ,
           power
           ,
           &c.
           
           Now
           which
           of
           his
           attributes
           is
           like
           to
           be
           advanced
           by
           supposing
           a
           Creature
           that
           loves
           him
           in
           the
           highest
           degree
           should
           be
           made
           eternally
           miserable
           ?
           So
           then
           the
           substance
           of
           this
           last
           conclusion
           thus
           explained
           ,
           is
           this
           :
           That
           as
           Temporal
           rewards
           maybe
           a
           subordinate
           end
           ,
           so
           our
           Eternal
           reward
           must
           be
           the
           principal
           end
           of
           all
           our
           Actions
           .
        
         
           And
           so
           much
           briefly
           for
           the
           stating
           or
           explication
           of
           the
           Point
           .
           As
           for
           the
           proof
           of
           it
           from
           Scripture
           ,
           it
           seems
           very
           clear
           from
           the
           Text
           ,
           wherein
           we
           have
           an
           account
           of
           that
           which
           enabled
           Moses
           for
           this
           difficult
           service
           ,
           his
           looking
           to
           the
           reward
           ,
           now
           if
           there
           had
           been
           any
           other
           aim
           ,
           which
           had
           a
           greater
           influence
           and
           efficacy
           upon
           this
           Action
           of
           his
           ,
           it
           would
           not
           seem
           agreeable
           to
           the
           Rules
           of
           reason
           ,
           that
           a
           less
           encouragement
           should
           be
           set
           down
           ,
           as
           the
           cause
           of
           it
           ,
           when
           there
           was
           somewhat
           else
           upon
           which
           that
           effect
           had
           a
           nearer
           dependance
           .
        
         
           We
           have
           another
           like
           instance
           to
           the
           same
           purpose
           ,
           in
           this
           very
           Chapter
           concerning
           Abraham
           .
           It
           was
           questionless
           a
           hard
           duty
           for
           him
           to
           leave
           his
           Country
           and
           his
           Fathers
           house
           ,
           to
           be
           a
           Sojourner
           in
           a
           strange
           Land
           ;
           but
           that
           which
           encouraged
           
           him
           to
           obey
           God
           in
           this
           command
           ,
           was
           a
           double
           reward
           which
           he
           expected
           :
           1.
           
           Temporal
           ,
           that
           he
           should
           receive
           that
           place
           
             for
             his
             inheritance
          
           ,
           v.
           8.
           2.
           
           
             Eternal
             ,
             a
             City
             that
             hath
             Foundations
             whose
             Builder
             and
             Maker
             is
             God
             ,
          
           v.
           10.
           
        
         
           So
           in
           the
           Chapter
           immediately
           before
           this
           ,
           ver
           .
           34.
           the
           Apostle
           speaking
           of
           some
           who
           were
           inabled
           
             to
             take
             joyfully
             the
             spoyling
             of
             their
             goods
             ,
          
           he
           renders
           this
           as
           their
           chief
           reason
           that
           encouraged
           them
           to
           it
           ,
           because
           
             they
             knew
             in
             themselves
             that
             they
             had
             in
             Heaven
             a
             far
             better
             and
             a
             more
             enduring
             Substance
             .
          
           That
           which
           made
           St.
           Paul
           himself
           to
           esteem
           those
           
             temporal
             afflictions
             to
             be
             but
             light
             and
             momentany
             ,
          
           
           was
           the
           consideration
           of
           that
           
             far
             more
             exceeding
             and
             eternal
             weight
             of
             glory
          
           in
           the
           Heavens
           .
           Upon
           this
           ground
           it
           is
           ,
           that
           our
           Christian
           Progress
           is
           so
           often
           in
           Scripture
           compared
           unto
           a
           Race
           ,
           where
           men
           put
           forth
           themselves
           to
           the
           utmost
           ,
           
           and
           all
           for
           the
           hopes
           of
           obtaining
           a
           Crown
           .
           And
           in
           reference
           to
           this
           doth
           the
           Apostle
           profess
           of
           himself
           ,
           that
           he
           did
           
             follow
             after
             ,
             and
             reach
             forth
             ,
             and
             press
             forward
             to
             the
             mark
             ,
          
           that
           is
           ,
           he
           did
           strein
           himself
           with
           his
           utmost
           diligence
           and
           industry
           ,
           and
           all
           
             for
             a
             price
          
           (
           so
           it
           follows
           )
           
           
             for
             the
             price
             of
             the
             high
             calling
             of
             God
             in
             Christ
             ,
          
           Philip.
           3.12
           ,
           13
           ,
           14.
           
        
         
           It
           were
           easy
           to
           cite
           abundance
           of
           other
           Scriptures
           to
           this
           purpose
           ,
           
           but
           I
           hasten
           to
           the
           Reasons
           of
           the
           point
           .
        
         
           1.
           
           From
           that
           Prime
           and
           Fundamental
           Law
           of
           Nature
           ,
           whereby
           every
           created
           thing
           is
           by
           its
           most
           powerful
           and
           immediate
           instincts
           carried
           out
           to
           its
           own
           conservation
           .
           Nothing
           is
           more
           essential
           ,
           not
           only
           to
           rational
           ,
           but
           even
           to
           sensitive
           Nature
           ,
           than
           that
           it
           should
           principally
           seek
           its
           own
           continuance
           and
           well-being
           ,
           and
           all
           other
           things
           only
           in
           order
           to
           this
           :
           So
           that
           it
           may
           justly
           be
           questioned
           ,
           whether
           it
           be
           in
           it self
           possible
           ,
           or
           consistent
           with
           this
           Principle
           of
           Nature
           ,
           for
           a
           Man
           to
           love
           any
           thing
           more
           than
           himself
           ,
           or
           not
           for
           himself
           upon
           some
           account
           or
           other
           ?
           It
           is
           granted
           on
           all
           hands
           ,
           that
           our
           
             chief
             end
          
           ,
           our
           
             summum
             bonum
          
           ,
           is
           our
           own
           happiness
           :
           All
           the
           difference
           is
           ,
           wherein
           this
           happiness
           doth
           consist
           ,
           some
           placing
           it
           in
           the
           
             present
             enjoyments
          
           of
           this
           Life
           ,
           others
           in
           the
           future
           good
           things
           of
           another
           World
           ;
           one
           Man
           is
           for
           the
           Court
           of
           Egypt
           ,
           and
           
             to
             be
             called
             the
             Son
             of
          
           Pharoahs
           Daughter
           ,
           another
           will
           rather
           
             chuse
             Affliction
          
           and
           reproach
           for
           the
           
           present
           in
           expectation
           of
           some
           better
           reward
           afterwards
           .
           And
           though
           both
           do
           vastly
           differ
           about
           the
           several
           ways
           and
           means
           which
           they
           propose
           to
           themselves
           ,
           yet
           they
           do
           and
           must
           agree
           in
           the
           same
           general
           scope
           and
           end
           of
           happiness
           .
           So
           that
           according
           to
           this
           Principle
           ,
           to
           aim
           chiefly
           at
           our
           own
           well-being
           ,
           is
           not
           only
           permissively
           lawful
           (
           as
           I
           said
           before
           )
           a
           thing
           which
           we
           may
           do
           ;
           nor
           is
           it
           necessary
           only
           by
           way
           of
           precept
           ,
           being
           ,
           that
           which
           a
           Man
           ought
           to
           do
           as
           his
           duty
           ;
           but
           't
           is
           likewise
           essentially
           necessary
           to
           our
           very
           nature
           ;
           so
           that
           every
           Man
           must
           do
           it
           ,
           nor
           can
           he
           do
           otherwise
           .
        
         
           For
           the
           clearer
           explication
           of
           this
           ,
           I
           shall
           crave
           leave
           to
           remember
           you
           of
           that
           distinction
           which
           I
           have
           elsewhere
           had
           occasion
           to
           insist
           upon
           ,
           betwixt
           
             Natural
             Principles
          
           and
           
             Moral
             Duties
          
           .
        
         
           1.
           
           
             By
             natural
             Principles
          
           ,
           I
           mean
           such
           kind
           of
           impressions
           ,
           as
           are
           originally
           stamped
           upon
           the
           nature
           of
           things
           ,
           whereby
           they
           are
           fitted
           for
           those
           services
           ,
           to
           which
           they
           are
           designed
           in
           their
           Creation
           :
           The
           Acts
           of
           which
           are
           necessary
           ,
           and
           under
           no
           kind
           of
           liberty
           of
           being
           suspended
           .
           Herein
           did
           the
           Wisdom
           of
           the
           Creation
           consist
           ,
           that
           
           God
           was
           pleased
           to
           endue
           the
           kinds
           of
           things
           ,
           with
           such
           natures
           and
           principles
           ,
           as
           might
           accommodate
           them
           for
           those
           works
           to
           which
           they
           were
           appointed
           .
           And
           he
           Governs
           all
           things
           by
           such
           Laws
           ,
           as
           are
           suited
           to
           those
           several
           natures
           ,
           which
           he
           had
           at
           first
           implanted
           in
           them
           .
           The
           most
           universal
           principle
           belonging
           to
           all
           kinds
           of
           things
           is
           self-preservation
           ,
           which
           in
           Man
           (
           being
           a
           rational
           Agent
           )
           is
           somewhat
           further
           advanced
           to
           strong
           propensions
           and
           desires
           of
           the
           Soul
           ,
           after
           a
           state
           of
           happiness
           ,
           which
           hath
           the
           predominancy
           over
           all
           other
           inclinations
           ,
           as
           being
           the
           supreme
           and
           ultimate
           end
           ,
           to
           which
           all
           particular
           designs
           and
           actions
           must
           be
           subservient
           .
        
         
           2.
           
           By
           
             Moral
             Duties
          
           I
           mean
           ,
           such
           Habits
           or
           Actions
           as
           are
           the
           most
           proper
           means
           for
           the
           attaining
           of
           this
           end
           .
           About
           these
           we
           have
           a
           liberty
           of
           Acting
           ;
           to
           which
           we
           are
           to
           be
           induced
           in
           a
           moral
           way
           ,
           by
           such
           kind
           of
           Arguments
           and
           Motives
           ,
           as
           are
           in
           themselves
           sufficient
           to
           convince
           the
           Reason
           .
        
         
           So
           that
           self-love
           and
           the
           proposing
           of
           happiness
           as
           our
           chief
           end
           ,
           though
           it
           be
           the
           Foundation
           of
           Duty
           ,
           that
           basis
           or
           substratum
           upon
           which
           the
           Law
           is
           founded
           ,
           
           yet
           it
           is
           not
           properly
           a
           moral
           duty
           ;
           because
           every
           Man
           must
           do
           it
           necessarily
           ,
           nor
           can
           he
           do
           otherwise
           .
        
         
           Now
           to
           suppose
           that
           the
           Holy
           and
           Wise
           God
           should
           impose
           any
           thing
           as
           a
           duty
           upon
           his
           Creatures
           ,
           which
           is
           inconsistent
           with
           those
           principles
           that
           he
           himself
           hath
           implanted
           in
           their
           natures
           ,
           in
           their
           first
           Creation
           ,
           is
           an
           apprehension
           as
           absurd
           in
           it self
           as
           it
           is
           unworthy
           of
           God.
           
        
         
           This
           natural
           Principle
           of
           endeavouring
           after
           happiness
           ,
           is
           the
           Foundation
           of
           all
           
             Moral
             Duties
          
           :
           For
           the
           highest
           moral
           inducement
           or
           motive
           to
           persw●de
           men
           to
           any
           thing
           ,
           is
           to
           represent
           such
           a
           thing
           as
           necessary
           to
           their
           happiness
           ;
           so
           that
           our
           Obligation
           to
           Duty
           ,
           is
           from
           the
           Law
           of
           God
           ,
           but
           the
           great
           motive
           to
           it
           is
           Love
           to
           our selves
           and
           a
           natural
           desire
           of
           happiness
           .
        
         
           2.
           
           From
           the
           chief
           scope
           of
           all
           those
           promises
           and
           threats
           so
           frequent
           in
           Scripture
           ,
           which
           are
           certainly
           intended
           for
           this
           very
           purpose
           to
           excite
           and
           quicken
           us
           in
           our
           Obedience
           .
           Now
           it
           cannot
           be
           denyed
           ,
           but
           that
           't
           is
           our
           duty
           to
           make
           that
           the
           aim
           and
           end
           of
           our
           actions
           ,
           which
           the
           Scripture
           it self
           proposes
           to
           be
           so
           ;
           namely
           ,
           to
           avoid
           the
           
           evil
           and
           obtain
           the
           good
           therein
           mentioned
           :
           Deut.
           30.19
           ,
           20.
           
           After
           that
           large
           Catalogue
           of
           Mercies
           and
           Judgments
           before
           recited
           ,
           Moses
           puts
           them
           in
           mind
           ,
           that
           he
           had
           
             set
             before
             them
             that
             day
             ,
             life
             and
             death
             ,
             blessing
             and
             cursing
             ,
             therefore
             chuse
             life
             ,
             that
             thou
             and
             thy
             seed
             mayest
             live
             ,
          
           &c.
           
           Upon
           this
           account
           it
           is
           that
           several
           precepts
           in
           Scripture
           are
           press'd
           upon
           us
           with
           so
           many
           affectionate
           insinuations
           taken
           from
           the
           consideration
           of
           our
           own
           good
           :
           Deut.
           5.29
           .
           
             Oh
             that
             there
             were
             such
             an
             heart
             in
             them
             ,
             that
             they
             would
             fear
             me
             ,
             and
             keep
             my
             Commandments
             always
             ,
             that
             it
             might
             be
             well
             with
             them
             ,
             and
             their
             Children
             after
             them
             .
          
           And
           Chap.
           6.
           v.
           24.
           
           
             The
             Lord
             Commanded
             us
             to
             do
             all
             these
             things
             for
             our
             good
             always
             ,
             that
             he
             might
             preserve
             us
             alive
             ,
          
           &c.
           
           Now
           I
           say
           ,
           it
           is
           not
           only
           lawful
           ,
           but
           't
           is
           our
           duty
           to
           serve
           God
           upon
           his
           own
           motives
           and
           encouragements
           ,
           and
           to
           make
           that
           a
           principal
           reason
           and
           end
           of
           our
           obedience
           ,
           which
           he
           himself
           proposes
           to
           us
           under
           those
           Considerations
           .
        
         
           3.
           
           From
           the
           nature
           of
           that
           Principle
           ,
           which
           hath
           the
           chief
           influence
           upon
           the
           very
           life
           and
           actions
           of
           every
           Religious
           Man
           ,
           and
           that
           is
           
             Faith.
             The
             
             just
             shall
             live
             by
             Faith.
          
           As
           Reason
           is
           the
           Foundation
           of
           all
           humane
           actions
           ,
           so
           is
           Faith
           of
           Religious
           dutys
           .
           And
           every
           one
           under
           the
           notion
           of
           just
           or
           Religious
           ,
           is
           acted
           by
           this
           principle
           of
           Faith
           ,
           as
           brutes
           are
           by
           Sense
           ,
           and
           Men
           by
           Reason
           .
           Now
           Faith
           ,
           v.
           1.
           
           
             Is
             the
             substance
             of
             things
             hoped
             for
             ,
             and
             the
             evidence
             of
             things
             not
             seen
             .
          
           Where
           among
           the
           things
           hoped
           for
           ,
           and
           not
           seen
           ,
           are
           clearly
           meant
           ,
           the
           happiness
           and
           salvation
           which
           we
           expect
           hereafter
           ,
           the
           rewards
           of
           a
           better
           life
           ,
           which
           Faith
           doth
           as
           realy
           discern
           in
           the
           promises
           ,
           as
           if
           they
           were
           actually
           present
           to
           the
           Sense
           .
           Hence
           it
           is
           ,
           that
           Salvation
           is
           said
           to
           be
           
             the
             end
             of
             our
             Faith
             ,
             receiving
             the
             end
             of
             your
             Faith
             even
             the
             Salvation
             of
             your
             Souls
             ,
          
           1
           Pet.
           1.9
           .
           So
           then
           if
           all
           Religious
           actions
           be
           derived
           from
           Faith
           ,
           as
           the
           main
           root
           and
           principle
           of
           them
           ,
           and
           if
           Faith
           doth
           chiefly
           refer
           to
           the
           rewards
           hoped
           for
           and
           not
           seen
           ,
           then
           it
           must
           needs
           follow
           ,
           that
           it
           is
           as
           necessary
           for
           a
           believer
           to
           have
           a
           principal
           aime
           at
           the
           rewards
           ,
           as
           it
           is
           for
           him
           to
           live
           by
           Faith
           :
           And
           that
           he
           may
           as
           well
           pretend
           to
           be
           above
           the
           life
           of
           Faith
           ,
           as
           to
           be
           above
           the
           help
           of
           those
           encouragements
           of
           the
           rewards
           
           and
           promises
           proposed
           in
           Scripture
           ;
           and
           so
           far
           as
           Faith
           hath
           an
           influence
           upon
           our
           Religious
           actions
           ,
           so
           far
           must
           we
           respect
           the
           recompence
           of
           reward
           .
        
         
           4.
           
           From
           the
           nature
           of
           our
           Love
           ,
           which
           is
           another
           Principle
           ;
           whereby
           the
           Soul
           is
           acted
           and
           carried
           on
           ,
           in
           all
           its
           attempts
           and
           prosecutions
           .
           Now
           the
           proper
           object
           of
           Love
           ,
           is
           not
           so
           much
           that
           which
           is
           absolutely
           good
           in
           it self
           ,
           as
           that
           which
           is
           relatively
           so
           to
           us
           .
           And
           this
           being
           rightly
           understood
           will
           give
           very
           much
           light
           unto
           the
           chief
           difficulties
           about
           the
           Point
           in
           hand
           :
           'T
           is
           true
           indeed
           ,
           there
           are
           in
           the
           Deity
           ,
           attributes
           of
           such
           a
           superlative
           goodness
           ,
           that
           of
           themselves
           they
           do
           deserve
           infinitely
           more
           than
           the
           best
           of
           our
           affections
           ;
           but
           yet
           they
           prove
           effectual
           to
           the
           winning
           over
           of
           our
           love
           and
           desires
           so
           far
           only
           ,
           as
           they
           are
           apprehended
           to
           be
           convenient
           for
           us
           .
           And
           therefore
           the
           exactest
           Schoolman
           ,
           who
           spends
           most
           of
           his
           time
           and
           endeavours
           in
           the
           contemplation
           of
           those
           transcendent
           excellencies
           which
           are
           to
           be
           found
           in
           the
           Deity
           ,
           after
           all
           his
           Studies
           may
           find
           his
           heart
           as
           cold
           and
           stupid
           ,
           as
           
           
           
           
           
           the
           most
           ignorant
           man.
           These
           things
           may
           raise
           his
           wonder
           ,
           but
           not
           his
           affections
           ,
           or
           in
           the
           phrase
           of
           a
           good
           
             Divine
             ,
             they
             may
             dazle
             his
             understanding
             into
             a
             more
             distempered
             ignorance
             ,
             but
             will
             never
             be
             able
             to
             ravish
             his
             Soul
             with
             those
             angelical
             flames
             of
             love
             ,
             which
             sanctified
             men
             do
             feel
             on
             Earth
             ,
             and
             the
             glorified
             Saints
             do
             fully
             enjoy
             in
             Heaven
             .
          
           Hence
           is
           it
           ,
           that
           though
           the
           Devil
           doth
           understand
           those
           absolute
           perfections
           in
           the
           divine
           nature
           better
           than
           any
           man
           in
           the
           World
           ,
           as
           that
           God
           is
           most
           wise
           ,
           most
           holy
           ,
           most
           glorious
           ;
           yet
           he
           doth
           not
           love
           him
           ,
           because
           he
           himself
           cannot
           receive
           any
           benefit
           by
           him
           .
           And
           upon
           the
           same
           ground
           is
           it
           ,
           that
           though
           a
           man
           should
           be
           sufficiently
           perswaded
           ,
           that
           his
           neighbour
           hath
           more
           grace
           than
           himself
           ,
           and
           so
           is
           absolutely
           more
           lovely
           ,
           yet
           he
           is
           not
           bound
           to
           love
           his
           neighbour
           better
           than
           himself
           ;
           because
           it
           is
           not
           absolute
           ,
           but
           relative
           good
           ,
           that
           is
           the
           surest
           ground
           of
           love
           .
           And
           therefore
           the
           beloved
           Disciple
           who
           had
           most
           skill
           in
           the
           nature
           of
           this
           grace
           ,
           tells
           us
           that
           
             we
             loved
             God
             because
             he
             loved
             us
             first
             ,
          
           1
           Joh.
           4.19
           .
           Implying
           some
           kind
           of
           necessity
           of
           apprehending
           God
           
           under
           the
           notion
           of
           a
           Friend
           or
           a
           Saviour
           ,
           before
           we
           shall
           love
           him
           .
           
             He
             that
             comes
             to
             God
             must
          
           look
           upon
           him
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             Rewarder
          
           ,
           v.
           6.
           
           Now
           ,
           I
           say
           ,
           if
           God's
           love
           to
           us
           ,
           must
           be
           the
           chief
           reason
           of
           our
           love
           to
           him
           ,
           then
           is
           it
           necessary
           for
           us
           in
           our
           best
           services
           to
           have
           a
           principal
           respect
           unto
           the
           reward
           ,
           and
           those
           things
           which
           to
           us
           may
           be
           most
           advantageous
           .
           To
           which
           I
           shall
           add
           ,
           That
           the
           phrase
           of
           
             loving
             God
             with
             all
             our
             hearts
             ,
             with
             all
             our
             souls
             ,
             and
             with
             all
             our
             might
          
           (
           so
           frequent
           in
           Scripture
           )
           doth
           signifie
           no
           more
           ,
           than
           loving
           him
           as
           our
           chief
           end
           .
           We
           are
           allowed
           to
           love
           other
           things
           in
           such
           a
           measure
           and
           proportion
           as
           they
           are
           conducible
           to
           our
           real
           happiness
           ,
           and
           as
           they
           are
           subordinate
           ends
           :
           But
           our
           chief
           and
           ultimate
           end
           is
           said
           to
           have
           all
           ,
           because
           it
           comprehends
           under
           it
           all
           the
           intermediate
           .
        
         
           5.
           
           Unto
           these
           I
           might
           add
           a
           fifth
           Reason
           ,
           from
           those
           eminent
           examples
           in
           Scripture
           to
           this
           purpose
           .
           That
           of
           Adam
           ,
           who
           whilst
           he
           was
           in
           the
           perfect
           state
           of
           innocence
           ,
           and
           consequently
           could
           not
           have
           any
           such
           reluctancy
           or
           weakness
           in
           his
           nature
           ,
           which
           might
           
           make
           a
           good
           duty
           seem
           difficult
           ,
           yet
           God
           saw
           it
           necessary
           for
           him
           ,
           that
           his
           obedience
           should
           be
           fenced
           about
           with
           promises
           and
           threatnings
           .
           
             Do
             this
             and
             live
          
           ,
           
           
             The
             day
             thou
             eatest
             thereof
             thou
             shalt
             dye
             the
             death
             .
          
           And
           therefore
           certainly
           it
           is
           not
           possible
           for
           us
           ,
           who
           have
           corrupted
           natures
           to
           attain
           unto
           any
           perfection
           above
           this
           .
           Nay
           of
           Christ
           himself
           ,
           it
           is
           recorded
           in
           the
           next
           Chapter
           to
           this
           ,
           vers
           .
           2.
           
           
             That
             he
             endured
             the
             Cross
             and
             despised
             the
             shame
             for
             the
             joy
             that
             was
             set
             before
             him
             .
          
           And
           so
           too
           in
           the
           fifth
           
             Chap.
             vers
          
           .
           7.8
           .
           He
           was
           
             afraid
             ,
             and
             learned
             obedience
             by
             the
             things
             which
             he
             suffered
             .
          
           Now
           you
           know
           that
           our
           Saviour
           was
           perfect
           Man
           :
           perfect
           in
           regard
           of
           all
           those
           things
           which
           are
           essentially
           and
           necessarily
           annexed
           to
           our
           natures
           ,
           and
           perfect
           too
           in
           respect
           of
           that
           utmost
           holiness
           of
           which
           in
           this
           life
           we
           are
           capable
           ;
           and
           therefore
           if
           he
           according
           to
           his
           humanity
           were
           thus
           quickned
           in
           his
           obedience
           ,
           by
           hopes
           of
           reward
           and
           fears
           of
           suffering
           ,
           certainly
           then
           't
           is
           impossible
           for
           us
           whilst
           we
           are
           in
           this
           World
           to
           be
           ever
           above
           such
           helps
           .
        
         
         
           I
           shall
           need
           to
           say
           no
           more
           for
           confirmation
           of
           the
           Point
           .
           There
           are
           many
           Objections
           against
           it
           ,
           as
           being
           beside
           the
           common
           road
           and
           opinion
           ;
           some
           of
           the
           chief
           of
           these
           ,
           I
           shall
           endeavour
           briefly
           to
           examine
           and
           answer
           ,
           and
           then
           proceed
           to
           application
           .
        
         
           The
           first
           Objection
           may
           be
           from
           that
           common
           notion
           of
           mercenary
           love
           and
           servile
           fear
           ,
           
           which
           are
           usually
           thus
           described
           ,
           when
           we
           do
           good
           out
           of
           love
           to
           the
           reward
           that
           belongs
           to
           it
           ,
           and
           avoid
           evil
           out
           of
           fear
           of
           those
           judgments
           that
           may
           follow
           upon
           it
           .
           And
           these
           are
           frequently
           condemned
           as
           sinful
           affections
           ,
           belonging
           to
           the
           Devil
           and
           wicked
           men
           ,
           and
           no
           way
           agreeing
           to
           one
           that
           has
           the
           nature
           of
           a
           Child
           .
           To
           which
           purpose
           are
           those
           common
           sayings
           ,
           
             Oderunt
             peccare
             mali
             formidine
             poenae
          
           :
           And
           that
           of
           St.
           
             Augustin
             ,
             Qui
             Gehennas
             metuit
          
           ,
           
           
             non
             peccare
             metuit
             sed
             ardere
             ;
             ille
             autem
             peccare
             metuit
             ,
             qui
             peccatum
             ipsum
             sicut
             gehennas
             odit
             .
             He
             that
             is
             restrained
             from
             sinning
             by
             the
             fear
             of
             Hell
             ,
             is
             not
             so
             much
             afraid
             to
             sin
             as
             to
             be
             damned
             ;
             he
             only
             doth
             truly
             fear
             sin
             who
             hates
             it
             as
             he
             does
             Hell
          
           ;
           with
           divers
           the
           like
           speeches
           .
        
         
         
           
           For
           Answer
           to
           this
           :
           1.
           
           As
           to
           the
           authority
           of
           such
           usual
           opinions
           or
           sayings
           ,
           't
           is
           considerable
           that
           the
           Assertion
           here
           maintained
           ,
           being
           acknowledged
           to
           be
           a
           Paradox
           ,
           it
           cannot
           therefore
           in
           reason
           be
           expected
           ,
           that
           bare
           humane
           Testimony
           should
           be
           looked
           upon
           as
           of
           any
           special
           force
           against
           it
           .
           And
           to
           speak
           as
           the
           truth
           is
           ,
           't
           is
           too
           common
           a
           fault
           amongst
           good
           Divines
           to
           take
           up
           general
           notions
           upon
           trust
           ,
           without
           applying
           them
           to
           the
           rule
           by
           a
           particular
           examination
           .
        
         
           2.
           
           As
           to
           the
           reason
           of
           this
           Objection
           ,
           I
           humbly
           conceive
           with
           submission
           ,
           that
           the
           proper
           nature
           of
           servile
           fear
           ,
           is
           to
           drive
           us
           from
           God
           in
           rebellion
           and
           disloyalty
           ,
           rather
           than
           to
           him
           in
           obedience
           and
           submission
           .
           And
           therefore
           the
           metaphor
           is
           taken
           from
           a
           slave
           ,
           in
           whom
           the
           fear
           of
           his
           master
           makes
           him
           run
           away
           from
           him
           ,
           and
           desire
           that
           he
           may
           not
           return
           to
           him
           again
           ,
           as
           it
           was
           with
           the
           Amalekites
           servant
           ,
           1
           Sam.
           30.15
           .
           When
           men
           are
           afraid
           of
           God
           and
           fly
           from
           him
           as
           an
           enemy
           ,
           whose
           ruine
           they
           wish
           ,
           according
           to
           that
           common
           saying
           :
           
             Quem
             quisque
             metuit
             ,
             periisse
             
             expetit
             :
          
           So
           that
           a
           man
           cannot
           do
           good
           out
           of
           a
           servile
           fear
           ,
           this
           doth
           not
           put
           him
           upon
           the
           performance
           of
           his
           duty
           ,
           but
           of
           his
           lusts
           ;
           such
           was
           that
           fear
           in
           Adam
           ,
           which
           made
           him
           fly
           from
           and
           endeavour
           to
           hide
           himself
           and
           his
           faults
           from
           God
           ,
           
           such
           was
           that
           in
           Saul
           and
           Iudas
           ,
           which
           made
           one
           of
           them
           run
           upon
           his
           sword
           ,
           and
           the
           other
           to
           strangle
           himself
           .
           The
           disposition
           of
           a
           child
           is
           fear
           mixed
           with
           love
           :
           The
           fear
           of
           the
           rod
           may
           bring
           a
           child
           to
           his
           father
           in
           filial
           obedience
           ,
           tho
           it
           drive
           the
           servant
           from
           his
           master
           in
           a
           slavish
           disloyalty
           .
           And
           so
           likewise
           for
           mercenary
           love
           ;
           which
           is
           when
           reward
           can
           hire
           us
           to
           any
           thing
           without
           any
           consideration
           of
           the
           good
           or
           evil
           of
           it
           ,
           as
           in
           those
           two
           examples
           of
           Saul
           and
           Iudas
           ,
           one
           of
           whom
           would
           disobey
           God
           to
           win
           the
           spoils
           of
           his
           enemies
           ,
           and
           the
           other
           betray
           his
           master
           for
           
             thirty
             pieces
             of
             silver
          
           .
           Such
           was
           that
           also
           in
           Balaam
           ,
           of
           whom
           the
           Apostle
           saith
           ,
           
           that
           
             he
             loved
             the
             wages
             of
             unrighteousness
             ,
          
           because
           of
           his
           strong
           inclinations
           to
           curse
           Israel
           ,
           that
           he
           might
           obtain
           
           Balaac's
           reward
           .
        
         
         
           'T
           is
           true
           indeed
           ,
           if
           there
           be
           in
           a
           man's
           heart
           any
           secret
           desire
           of
           liberty
           to
           sin
           ,
           and
           a
           grief
           because
           there
           is
           punishment
           annexed
           to
           it
           ,
           such
           a
           disposition
           of
           the
           soul
           is
           unquestionably
           evil
           ;
           and
           of
           such
           alone
           it
           may
           be
           truly
           said
           ,
           that
           he
           does
           not
           fear
           to
           sin
           ,
           but
           to
           be
           punished
           ,
           as
           St.
           Austin
           speaks
           .
           And
           yet
           it
           does
           not
           follow
           but
           that
           sin
           ought
           to
           be
           avoided
           for
           the
           punishment
           denounced
           against
           it
           .
           And
           he
           who
           out
           of
           consideration
           of
           punishment
           is
           afraid
           to
           offend
           God
           (
           supposing
           that
           he
           doth
           not
           in
           his
           heart
           ,
           actually
           desire
           any
           thing
           against
           the
           Law
           and
           Justice
           of
           God
           )
           such
           an
           one
           doth
           as
           he
           ought
           ;
           for
           punishments
           are
           truly
           to
           be
           feared
           ,
           and
           they
           are
           therefore
           proposed
           in
           Scripture
           to
           deterr
           us
           from
           sinning
           .
        
         
           
           2.
           
           Another
           Objection
           is
           this
           :
           If
           in
           our
           obedience
           we
           may
           chiefly
           aim
           at
           our
           own
           private
           benefit
           ,
           then
           it
           seems
           that
           we
           may
           love
           our selves
           better
           than
           God
           ;
           nay
           then
           we
           set
           up
           our selves
           in
           his
           room
           .
           For
           that
           which
           we
           propose
           as
           our
           chief
           end
           ,
           that
           we
           make
           our
           God
           :
           And
           this
           (
           says
           one
           )
           is
           the
           highest
           impiety
           imaginable
           ;
           why
           ,
           a
           man
           had
           better
           pull
           the
           Sun
           out
           
           of
           Heaven
           than
           pull
           God
           thence
           ,
           which
           he
           doth
           whilst
           he
           makes
           a
           Deity
           of
           himself
           .
           'T
           is
           not
           better
           than
           the
           Indians
           Idolatry
           ,
           who
           adore
           the
           Devil
           ;
           nor
           less
           absurd
           than
           the
           Aegyptians
           Devotion
           ,
           who
           worship
           the
           Onyons
           and
           Leeks
           .
           God
           is
           to
           be
           loved
           for
           himself
           ,
           and
           to
           love
           him
           for
           any
           thing
           else
           ,
           were
           to
           place
           somewhat
           above
           him
           .
        
         
           For
           answer
           to
           this
           ,
           
           you
           may
           please
           to
           remember
           what
           was
           said
           before
           ,
           that
           we
           do
           then
           make
           God
           our
           chief
           end
           ,
           and
           give
           him
           that
           supreme
           honour
           which
           he
           expects
           ,
           when
           we
           place
           all
           our
           happiness
           in
           the
           enjoyment
           of
           him
           .
           He
           doth
           not
           propose
           himself
           to
           us
           in
           Scripture
           as
           abstracted
           from
           our
           good
           ,
           but
           as
           comprehending
           it
           .
           So
           he
           tells
           
             Abraham
             ,
             I
             am
             thy
             exceeding
             great
             reward
             :
          
           
           So
           that
           the
           loving
           of
           God
           for
           himself
           and
           his
           own
           excellency
           ,
           so
           much
           talked
           of
           in
           Mystical
           Divinity
           ,
           is
           but
           another
           name
           ,
           't
           is
           not
           another
           thing
           ,
           from
           Heaven
           and
           Salvation
           :
           For
           the
           enjoyment
           of
           God
           is
           Heaven
           .
           And
           as
           a
           man's
           love
           is
           to
           any
           thing
           ,
           so
           must
           his
           desire
           be
           of
           enjoying
           it
           .
           Nor
           can
           it
           otherwise
           be
           ,
           but
           that
           if
           God
           be
           our
           objective
           happiness
           ,
           our
           enjoyment
           of
           
           him
           must
           be
           our
           formal
           happiness
           .
           The
           force
           of
           this
           Argument
           supposes
           those
           things
           to
           be
           separated
           and
           opposed
           ,
           which
           do
           necessarily
           involve
           one
           the
           other
           .
        
         
           
           3.
           
           A
           third
           Objection
           may
           be
           from
           those
           two
           great
           examples
           of
           Moses
           ,
           the
           instance
           of
           the
           Text
           ;
           and
           St.
           Paul
           ,
           as
           some
           think
           ,
           the
           Pen-man
           of
           it
           .
        
         
           1.
           
           As
           for
           Moses
           ,
           we
           read
           of
           him
           that
           he
           was
           so
           desirous
           of
           his
           brethren's
           pardon
           ,
           that
           rather
           than
           his
           request
           for
           them
           should
           be
           denied
           ,
           he
           would
           have
           his
           own
           
             name
             blotted
             out
             of
             the
             Book
             of
             Life
             .
          
           Exod.
           32.32
           .
        
         
           2.
           
           And
           St.
           Paul
           speaking
           of
           the
           rejection
           of
           the
           Iews
           ,
           professes
           that
           he
           wished
           
             himself
             to
             be
             an
             Anathema
             from
             Christ
             ;
             for
             his
             brethren
             and
             kinsmen
             according
             to
             the
             flesh
             ,
          
           Rom.
           9.3
           .
           From
           whence
           it
           may
           seem
           that
           these
           holy
           men
           had
           so
           fully
           cast
           of
           all
           respects
           of
           their
           own
           ,
           that
           they
           could
           wish
           themselves
           damned
           ,
           for
           the
           salvation
           of
           their
           brethren
           .
           So
           far
           were
           they
           from
           aiming
           principally
           at
           the
           recompence
           of
           reward
           .
        
         
           
           To
           that
           of
           Moses
           ,
           I
           answer
           ,
           't
           is
           evident
           from
           the
           context
           ,
           that
           't
           is
           to
           be
           understood
           of
           temporal
           death
           ,
           not
           
           Eternal
           .
           In
           the
           10th
           .
           Verse
           of
           that
           Chapter
           ,
           God
           had
           told
           Moses
           that
           if
           
             he
             would
             let
             him
             alone
          
           ,
           to
           destroy
           that
           People
           for
           their
           Idolatry
           ,
           
             he
             would
             make
             of
             him
             a
             great
             Nation
             :
             ver
             .
          
           32.
           
           Moses
           rather
           desires
           that
           God
           would
           spare
           the
           People
           ;
           and
           destroy
           him
           ;
           rather
           than
           not
           forgive
           their
           sin
           ,
           
             blot
             me
             I
             pray
             thee
             out
             of
             the
             Book
             which
             thou
             hast
             written
             .
          
           The
           phrase
           of
           a
           written
           Book
           ,
           being
           a
           metaphorical
           expression
           ,
           and
           signifying
           no
           more
           than
           the
           purpose
           of
           God
           ,
           which
           he
           hath
           decreed
           within
           himself
           in
           reference
           to
           future
           events
           ,
           so
           that
           to
           be
           cut
           off
           by
           an
           untimely
           death
           ,
           is
           to
           be
           blotted
           out
           of
           this
           Book
           .
           Now
           to
           die
           for
           a
           man's
           Country
           is
           no
           more
           than
           what
           every
           wise
           and
           valiant
           man
           is
           ingaged
           to
           by
           the
           Rules
           of
           Morality
           .
           There
           being
           a
           happiness
           beyond
           and
           above
           a
           temporal
           life
           which
           may
           be
           purchased
           by
           such
           sufferings
           .
        
         
           As
           to
           St.
           Pauls
           wish
           of
           being
           an
           
             Anathema
             from
             Christ
          
           :
           such
           a
           desire
           if
           understood
           in
           the
           strictest
           sence
           of
           it
           ,
           cannot
           be
           lawful
           upon
           any
           condition
           ;
           the
           reason
           is
           ,
           because
           a
           man
           cannot
           properly
           be
           an
           
             Anathema
             from
             Christ
          
           ,
           unless
           he
           be
           in
           a
           state
           of
           sin
           ,
           and
           consequently
           
           an
           enemy
           to
           God
           ,
           as
           well
           as
           in
           a
           state
           of
           misery
           .
           And
           there
           is
           no
           imaginable
           condition
           that
           can
           make
           it
           lawful
           for
           a
           man
           to
           wish
           himself
           in
           a
           state
           of
           sin
           :
           Besides
           that
           it
           implies
           a
           gross
           contradiction
           ,
           as
           if
           a
           man
           out
           of
           the
           zeal
           of
           his
           love
           to
           God
           ,
           should
           wish
           himself
           to
           be
           an
           enemy
           to
           him
           ,
           and
           to
           be
           eternally
           separated
           from
           him
           .
        
         
           Or
           if
           any
           shall
           suppose
           the
           meaning
           of
           his
           wish
           to
           be
           ,
           that
           he
           might
           be
           only
           separated
           from
           the
           enjoyment
           of
           Christ
           ,
           without
           being
           an
           enemy
           to
           him
           :
           Besides
           that
           this
           is
           inconsistent
           with
           the
           Divine
           goodness
           ,
           that
           those
           who
           love
           him
           in
           the
           highest
           degree
           ,
           should
           be
           debarred
           from
           the
           enjoyment
           of
           him
           :
           It
           hath
           in
           it
           likewise
           a
           plain
           contradiction
           to
           the
           nature
           of
           love
           and
           zeal
           .
        
         
           The
           proper
           notion
           of
           loving
           any
           thing
           with
           all
           our
           might
           ,
           is
           so
           to
           esteem
           and
           desire
           it
           ,
           as
           to
           place
           our
           chief
           happiness
           in
           the
           enjoyment
           of
           it
           .
           And
           zeal
           is
           nothing
           else
           but
           a
           warm
           anger
           against
           any
           thing
           which
           may
           hinder
           us
           in
           this
           fruition
           .
           So
           that
           for
           a
           man
           out
           of
           the
           Zeal
           of
           his
           love
           to
           God
           ,
           to
           be
           content
           not
           to
           enjoy
           him
           ,
           
           must
           needs
           be
           a
           plain
           contradiction
           .
        
         
           And
           as
           for
           such
           a
           degree
           of
           love
           to
           to
           our
           brethren
           as
           the
           strictest
           sense
           of
           these
           words
           doth
           imply
           ,
           it
           is
           neither
           lawful
           ,
           nor
           possible
           :
           1.
           
           Not
           lawful
           ,
           because
           God
           hath
           proposed
           the
           love
           of
           our selves
           as
           the
           pattern
           of
           our
           love
           to
           others
           ,
           and
           it
           is
           not
           fit
           that
           in
           drawing
           the
           portraicture
           ,
           we
           should
           spoil
           the
           pattern
           .
           That
           order
           in
           Charity
           to
           which
           we
           are
           obliged
           doth
           not
           permit
           this
           .
           2.
           
           Not
           possible
           ,
           because
           such
           a
           love
           would
           be
           in
           some
           sense
           greater
           than
           that
           which
           Christ
           shewed
           unto
           the
           World
           ,
           and
           
             greater
             than
             that
             hath
             no
             man
             ,
          
           Joh.
           15.13
           .
           So
           that
           this
           phrase
           is
           not
           to
           be
           understood
           in
           the
           strictest
           literal
           sense
           ,
           or
           if
           it
           should
           ,
           't
           is
           by
           no
           means
           lawful
           ,
           and
           therefore
           not
           to
           be
           drawn
           into
           example
           .
        
         
           What
           the
           most
           proper
           and
           genuine
           sense
           of
           that
           Scripture
           may
           be
           ,
           is
           not
           so
           easy
           to
           determin
           ,
           St.
           Hierom
           understands
           it
           
             de
             occisione
             corporali
          
           ;
           so
           making
           it
           equivalent
           with
           that
           other
           saying
           of
           the
           same
           Apostle
           ,
           1
           Thes.
           2.8
           .
           
             We
             were
             willing
             to
             have
             imparted
             unto
             you
             ,
             nor
             the
             Gospel
             of
             God
             only
             ,
             but
             also
             our
             Souls
          
           (
           or
           lives
           )
           
             because
             ye
             were
             dear
             unto
             us
             .
             So
             Christ
             is
             said
             
             to
             be
             made
             a
             curse
             for
             us
             ,
          
           by
           reason
           of
           that
           ignominious
           death
           ,
           &c.
           
        
         
           
           Some
           others
           would
           have
           the
           sense
           of
           it
           thus
           interpreted
           .
           I
           could
           wish
           you
           were
           made
           partakers
           of
           the
           true
           faith
           ,
           though
           I
           were
           as
           yet
           alienated
           from
           it
           .
        
         
           Others
           by
           this
           phrase
           of
           
             Anathema
             from
             Christ
          
           ,
           
           suppose
           to
           be
           meant
           Excommunication
           from
           the
           Church
           ,
           which
           is
           the
           body
           of
           Christ
           ,
           with
           those
           consequences
           ,
           which
           did
           commonly
           ensue
           upon
           it
           ;
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             the
             destruction
             of
             the
             flesh
             ,
             i.
             e.
          
           several
           diseases
           and
           temporal
           afflictions
           ,
           which
           the
           Apostle
           was
           content
           to
           undergo
           for
           his
           brethrens
           sake
           .
        
         
           'T
           is
           observed
           by
           some
           ,
           that
           amongst
           the
           Iews
           (
           unto
           whose
           customs
           and
           practice
           the
           Apostle
           doth
           here
           allude
           )
           there
           were
           two
           sorts
           of
           Anathema's
           ,
           the
           one
           styled
           Niddui
           ,
           by
           which
           men
           were
           debarred
           the
           external
           Communion
           of
           the
           Church
           for
           the
           space
           of
           30
           days
           :
           The
           other
           Cherem
           ,
           which
           did
           extend
           to
           a
           perpetual
           exclusion
           from
           the
           Church
           by
           execrations
           and
           curses
           .
           The
           Apostle
           he
           styles
           it
           
             Anathema
             Maranatha
          
           .
           'T
           is
           thought
           that
           his
           wish
           in
           this
           place
           ,
           doth
           allude
           only
           
           to
           the
           first
           of
           these
           ,
           and
           doth
           import
           only
           his
           being
           content
           to
           undergo
           some
           temporary
           ,
           short
           separation
           from
           the
           Church
           privileges
           and
           from
           the
           consolations
           of
           Christ
           ,
           but
           not
           an
           eternal
           separation
           from
           the
           Spirit
           and
           Grace
           of
           Christ.
           
        
         
           Others
           would
           have
           this
           to
           be
           the
           sense
           of
           the
           words
           ,
           as
           if
           he
           should
           have
           said
           ,
           I
           could
           be
           content
           for
           my
           brethrens
           sake
           ,
           not
           only
           to
           want
           the
           honour
           of
           my
           Apostleship
           ,
           but
           in
           respect
           of
           my
           outward
           condition
           ,
           to
           be
           the
           most
           contemptible
           amongst
           Christians
           ,
           as
           those
           are
           ,
           who
           are
           Anathematized
           or
           Excommunicated
           .
        
         
           That
           which
           to
           me
           seems
           the
           most
           rational
           solution
           of
           this
           difficult
           Scripture
           ,
           is
           to
           look
           upon
           it
           as
           an
           Hyperbolical
           expression
           (
           of
           which
           we
           have
           several
           other
           instances
           in
           Scripture
           )
           which
           are
           not
           to
           be
           interpreted
           according
           to
           the
           strict
           literal
           sense
           of
           the
           words
           ,
           but
           according
           to
           the
           drift
           of
           the
           speaker
           ,
           St.
           Paul
           being
           under
           great
           prejudices
           amongst
           his
           Country-men
           as
           an
           enemy
           to
           them
           ,
           for
           his
           defection
           from
           them
           ,
           and
           adhering
           to
           the
           Christian
           assemblies
           ,
           doth
           endeavour
           to
           vindicate
           himself
           from
           those
           prejudices
           ,
           
           by
           a
           most
           solemn
           protestation
           ,
           that
           there
           was
           nothing
           imaginable
           ,
           and
           possible
           for
           him
           to
           do
           or
           suffer
           ,
           for
           their
           benefit
           ,
           but
           what
           he
           was
           most
           ready
           and
           willing
           unto
           .
           So
           far
           was
           he
           from
           deserving
           to
           be
           thought
           their
           enemy
           :
           Which
           sense
           seems
           likewise
           to
           be
           favoured
           by
           the
           verb
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           optarim
           ,
           the
           potential
           ,
           I
           could
           wish
           ,
           answerable
           to
           that
           other
           place
           ,
           Gal.
           4.15
           .
           
             I
             bear
             you
             record
             that
             if
             it
             had
             been
             possible
             ,
             you
             would
             have
             plucked
             out
             your
             own
             Eyes
             and
             have
             given
             them
             to
             me
             .
          
        
         
           Hence
           it
           is
           easy
           to
           collect
           what
           we
           are
           to
           judge
           of
           those
           expressions
           like
           to
           this
           ,
           ascribed
           to
           divers
           others
           .
           That
           of
           one
           of
           the
           Popish
           Saints
           ,
           who
           wished
           that
           she
           her self
           might
           be
           cast
           into
           Hell
           ,
           upon
           that
           condition
           that
           she
           might
           stop
           the
           mouth
           of
           it
           ,
           so
           that
           none
           might
           ever
           enter
           afterwards
           .
           That
           of
           Anselme
           :
           That
           if
           Hell
           and
           Sin
           were
           set
           before
           him
           ,
           he
           would
           rather
           chuse
           Hell
           ,
           than
           Sin
           :
           That
           he
           had
           rather
           be
           in
           Hell
           without
           Sin
           ,
           than
           in
           Heaven
           with
           it
           .
           
           That
           of
           another
           ,
           that
           he
           did
           not
           so
           much
           fear
           and
           hate
           the
           torments
           as
           the
           blasphemies
           of
           the
           damned
           ;
           with
           divers
           the
           like
           expressions
           frequent
           in
           the
           Popish
           Legend
           ,
           and
           Mystical
           Divines
           .
        
         
         
           Now
           I
           say
           though
           't
           is
           possible
           that
           such
           kind
           of
           speeches
           may
           proceed
           from
           those
           that
           are
           good
           ,
           in
           some
           special
           zeal
           and
           heat
           of
           their
           affections
           ,
           yet
           they
           are
           not
           from
           a
           serious
           considerate
           judgment
           ,
           but
           being
           compared
           with
           the
           rule
           will
           be
           found
           to
           be
           unwary
           ,
           boasting
           expressions
           ,
           pretending
           to
           a
           higher
           degree
           of
           sanctity
           than
           men
           are
           capable
           of
           ,
           or
           than
           is
           required
           from
           them
           .
        
         
           I
           fear
           I
           have
           been
           too
           long
           in
           confirmation
           of
           this
           Point
           :
           I
           shall
           be
           but
           very
           brief
           in
           the
           Application
           of
           it
           .
        
         
           1.
           
           This
           may
           serve
           to
           confute
           that
           common
           and
           uncomfortable
           error
           ,
           so
           frequently
           vented
           both
           from
           the
           Pulpit
           ,
           and
           the
           
             Press
             ,
             namely
          
           ,
           that
           't
           is
           not
           enough
           to
           prove
           our
           sincerity
           ,
           that
           we
           are
           able
           to
           do
           good
           out
           of
           love
           to
           the
           reward
           ,
           and
           so
           to
           avoid
           evil
           for
           fear
           of
           punishment
           ;
           wicked
           men
           may
           go
           so
           far
           ;
           every
           one
           that
           is
           sanctifyed
           ,
           must
           be
           able
           to
           hate
           sin
           chiefly
           for
           its
           own
           deformity
           ,
           and
           to
           love
           goodness
           for
           its
           own
           comeliness
           and
           beauty
           ,
           and
           so
           far
           make
           the
           glory
           of
           God
           his
           chief
           aim
           (
           not
           any
           respect
           of
           his
           own
           )
           that
           if
           his
           damnation
           might
           conduce
           more
           
           to
           Gods
           glory
           ,
           he
           were
           bound
           to
           desire
           that
           ,
           rather
           than
           to
           be
           saved
           :
           Unto
           those
           that
           talk
           at
           this
           rate
           ,
           I
           might
           suggest
           that
           advice
           of
           the
           Wiseman
           ,
           Eccles.
           7.16
           .
           
             Be
             not
             righteous
             over
             much
             ,
             neither
             make
             thy self
             over
             wise
             ,
             why
             shouldst
             thou
             destroy
             thy self
             ?
          
           That
           is
           ,
           do
           not
           pretend
           to
           such
           holiness
           ,
           as
           thou
           art
           not
           capable
           of
           ,
           
             this
             is
             to
             be
             over-righteous
          
           ;
           do
           not
           invent
           such
           precepts
           as
           the
           Scripture
           doth
           not
           prescribe
           ,
           this
           is
           
             to
             be
             over-wise
          
           ;
           by
           limiting
           salvation
           unto
           such
           rules
           as
           thou
           art
           not
           able
           to
           conform
           unto
           ,
           thou
           mayest
           be
           said
           
             to
             destroy
             thy self
          
           .
           It
           would
           be
           a
           sufficient
           confutation
           of
           such
           men
           ,
           if
           they
           could
           impartially
           examine
           their
           own
           hearts
           ,
           what
           that
           motive
           is
           which
           hath
           the
           chief
           influence
           upon
           them
           in
           all
           their
           difficult
           services
           ,
           whether
           or
           no
           it
           be
           not
           ,
           or
           should
           not
           be
           ,
           the
           promises
           of
           the
           Gospel
           apprehended
           by
           faith
           ,
           and
           if
           so
           ,
           it
           may
           be
           a
           sufficient
           shame
           and
           check
           to
           them
           for
           the
           venting
           of
           such
           doctrines
           ,
           according
           to
           which
           they
           themselves
           must
           needs
           remain
           in
           a
           comfortless
           condition
           :
           St.
           Paul
           reckons
           upon
           it
           as
           being
           a
           good
           degree
           of
           grace
           ,
           
           that
           he
           was
           able
           to
           look
           more
           
             at
             the
             things
             which
             are
             not
             seen
             ,
          
           
           
             than
             upon
             the
             things
             which
             are
             seen
             .
          
        
         
           'T
           is
           the
           folly
           and
           peevishness
           of
           our
           natures
           to
           run
           into
           extremities
           of
           all
           kinds
           :
           As
           ,
           the
           generality
           of
           men
           on
           the
           one
           hand
           to
           licentiousness
           and
           prophaness
           ,
           so
           some
           on
           the
           other
           ,
           to
           frame
           unto
           themselves
           such
           rules
           of
           holiness
           as
           God
           doth
           not
           require
           ,
           being
           
             wise
             above
             that
             which
             is
             written
             .
          
           Some
           of
           the
           School-men
           and
           
             Mystical
             Divines
          
           have
           been
           so
           rigid
           in
           this
           kind
           ,
           
           that
           the
           
             Council
             of
             Trent
          
           were
           fain
           to
           make
           particular
           Canon
           against
           them
           .
           Wherein
           they
           denounce
           an
           Anathema
           unto
           any
           one
           who
           shall
           say
           ,
           
             't
             is
             unlawful
             for
             a
             man
             to
             avoid
             sin
             out
             of
             the
             fear
             of
             Hell.
             
          
        
         
           It
           cannot
           be
           denied
           but
           that
           there
           is
           a
           vast
           difference
           amongst
           men
           ,
           in
           reference
           to
           their
           performance
           of
           duties
           ;
           as
           for
           an
           unregenerate
           person
           ,
           he
           cannot
           set
           about
           any
           good
           duty
           without
           much
           pain
           and
           disquietness
           ;
           spiritual
           services
           are
           utterly
           against
           the
           bent
           of
           his
           inclinations
           ;
           when
           he
           is
           engag'd
           in
           them
           he
           is
           out
           of
           his
           element
           ,
           like
           a
           fish
           in
           the
           air
           .
           
           Whereas
           on
           the
           contrary
           ,
           the
           more
           any
           one
           grows
           in
           grace
           ,
           the
           more
           his
           nature
           is
           spiritualized
           ,
           the
           more
           amiableness
           does
           he
           see
           in
           the
           ways
           of
           God
           ,
           and
           he
           can
           walk
           in
           them
           with
           a
           kind
           of
           complacency
           and
           naturalness
           ,
           as
           better
           agreeing
           with
           his
           sanctified
           desires
           ;
           and
           sometimes
           perhaps
           the
           thought
           of
           Gods
           excellencies
           ,
           may
           in
           respect
           of
           sense
           be
           actually
           more
           incumbent
           and
           pressing
           upon
           his
           Spirit
           ,
           than
           the
           consideration
           of
           reward
           ;
           but
           that
           which
           in
           a
           mans
           general
           course
           ,
           is
           the
           root
           and
           principal
           encouragement
           against
           all
           difficulties
           must
           be
           this
           recompence
           of
           reward
           .
        
         
           2.
           
           Let
           us
           be
           exhorted
           to
           imitate
           this
           Example
           in
           the
           Text
           :
           In
           all
           our
           temptations
           and
           difficulties
           to
           propose
           unto
           our selves
           those
           great
           and
           precious
           promises
           which
           are
           offered
           in
           the
           Scriptures
           .
        
         
           Learn
           to
           judge
           concerning
           the
           true
           difference
           of
           things
           ,
           and
           to
           value
           them
           according
           to
           their
           real
           worth
           ,
           and
           to
           prefer
           the
           things
           that
           are
           not
           seen
           .
           It
           is
           in
           this
           place
           your
           trade
           and
           business
           ,
           to
           be
           skilled
           in
           all
           the
           advantages
           of
           Exchange
           ,
           and
           it
           will
           be
           a
           very
           great
           
           shame
           and
           folly
           for
           men
           that
           profess
           Christianity
           ,
           so
           to
           be
           immersed
           in
           these
           present
           sensual
           things
           as
           to
           neglect
           their
           future
           hopes
           .
           'T
           is
           observable
           how
           the
           Scripture
           doth
           in
           several
           places
           set
           forth
           this
           recompence
           of
           reward
           ,
           under
           such
           kind
           of
           descriptions
           as
           might
           render
           it
           most
           desireable
           to
           all
           sorts
           of
           men
           :
           Sometimes
           't
           is
           styled
           
             Riches
             ,
             hid
             Treasure
          
           ,
           a
           Pearl
           ,
           or
           
             Iewel
             of
             inestimable
             value
          
           :
           Sometimes
           Honour
           ,
           the
           
             sitting
             upon
             a
             Throne
          
           ,
           the
           
             inheritance
             of
             a
             Kingdom
          
           ,
           a
           
             Crown
             of
             Life
             and
             Glory
          
           :
           Sometimes
           
             delight
             ,
             fulness
             of
             joy
             ,
             Rivers
             of
             pleasures
          
           ;
           that
           men
           might
           not
           be
           tempted
           by
           any
           thing
           else
           ,
           to
           a
           neglect
           of
           this
           .
           And
           therefore
           in
           every
           particular
           temptation
           ,
           whether
           of
           allurement
           or
           danger
           ,
           we
           are
           to
           fly
           for
           refuge
           unto
           the
           hope
           that
           is
           set
           before
           us
           ,
           remembring
           that
           
             great
             and
             terrible
             day
             of
             the
             Lord
             ,
          
           &c.
           
        
         
           The
           true
           reason
           why
           men
           are
           so
           easily
           overcome
           by
           these
           present
           worldly
           hopes
           and
           fears
           ,
           is
           because
           they
           do
           not
           labour
           to
           strengthen
           and
           to
           stir
           up
           their
           Faith
           ,
           in
           respect
           of
           those
           future
           things
           which
           are
           not
           seen
           .
           It
           
           
           
           
           
           could
           not
           be
           ,
           if
           men
           did
           really
           believe
           and
           consider
           what
           they
           profess
           ,
           that
           they
           should
           be
           so
           foolish
           
             as
             to
             run
             upon
             mischief
             ,
             and
             forsake
             their
             own
             mercies
             .
          
           It
           was
           a
           considerable
           advantage
           to
           Moses
           to
           be
           looked
           upon
           as
           
             the
             son
             of
          
           Pharaohs
           daughter
           ,
           and
           yet
           he
           esteemed
           this
           as
           nothing
           in
           comparison
           of
           the
           inheritance
           of
           a
           far
           better
           Kingdom
           ;
           and
           therefore
           he
           despised
           all
           other
           things
           that
           came
           in
           competition
           with
           that
           .
           We
           have
           none
           of
           us
           perhaps
           so
           great
           temptations
           ,
           but
           yet
           we
           have
           as
           great
           encouragements
           as
           he
           ,
           having
           a
           share
           in
           the
           same
           promises
           ,
           and
           being
           partakers
           of
           the
           like
           hopes
           ;
           and
           therefore
           we
           ought
           to
           be
           very
           much
           ashamed
           ,
           upon
           every
           slight
           occasion
           to
           walk
           so
           unanswerably
           to
           them
           .
           Though
           some
           men
           may
           have
           greater
           temptations
           than
           others
           ,
           yet
           this
           is
           our
           privilege
           ,
           that
           no
           man
           can
           have
           so
           great
           temptation
           to
           sin
           as
           he
           has
           to
           his
           duty
           .
        
         
           Do
           but
           consider
           the
           advice
           of
           the
           Apostle
           2
           Pet.
           3.14
           .
           Speaking
           of
           a
           Christians
           future
           happiness
           .
           
             Wherefore
             beloved
             since
             you
             look
             for
             such
             things
             ,
             be
             diligent
             that
             ye
             be
             found
             in
             peace
             without
             
             spot
             and
             blameless
             .
          
           Let
           me
           add
           the
           like
           speech
           of
           another
           Apostle
           ,
           with
           which
           I
           shall
           conclude
           ,
           2
           Cor.
           7.1
           .
           
             Since
             we
             have
             such
             promises
          
           ,
           and
           entertain
           such
           expectations
           ,
           
             Let
             us
             therefore
             cleanse
             our selves
             from
             all
             filthiness
             both
             of
             flesh
             and
             spirit
             ,
             perfecting
             holiness
             in
             the
             fear
             of
             God.
             
          
        
         
           The
           End
           of
           the
           First
           Sermon
           .
        
      
       
         
         
         
           The
           Second
           Sermon
           .
        
         
           
             ROM
             .
             XIV
             .
             17.18
             .
          
           
             
               For
               the
               Kingdom
               of
               God
               is
               not
               meat
               and
               drink
               ,
               but
               righteousness
               and
               peace
               and
               joy
               in
               the
               holy
               Ghost
               .
            
             
               For
               he
               that
               in
               these
               things
               serveth
               Christ
               ,
               is
               acceptable
               to
               God
               ,
               and
               approved
               of
               Men.
               
            
          
        
         
           THere
           is
           nothing
           of
           greater
           importance
           towards
           the
           healing
           of
           the
           minds
           of
           men
           ,
           than
           to
           have
           a
           right
           understanding
           of
           those
           Principles
           ,
           by
           which
           they
           profess
           to
           be
           guided
           in
           their
           differences
           .
           Now
           tho
           it
           should
           be
           granted
           that
           some
           of
           the
           Leaders
           amongst
           all
           Parties
           ,
           are
           chiefly
           swayed
           by
           their
           particular
           interests
           and
           desires
           of
           dominion
           ,
           yet
           because
           they
           have
           done
           ,
           
           and
           will
           always
           ,
           pretend
           at
           least
           ,
           to
           found
           their
           differences
           upon
           grounds
           of
           Religion
           ,
           whereby
           those
           that
           are
           Followers
           amongst
           them
           are
           heated
           to
           a
           zeal
           and
           eagerness
           in
           opposition
           of
           one
           another
           :
           Therefore
           it
           is
           of
           very
           great
           consequence
           that
           men
           should
           be
           rightly
           informed
           ,
           what
           Religion
           is
           ?
           Wherein
           it
           chiefly
           consists
           ?
           What
           are
           the
           main
           things
           to
           be
           contended
           for
           about
           it
           ?
           How
           men
           should
           demean
           themselves
           in
           matters
           of
           lesser
           moment
           ?
           In
           what
           method
           the
           obligation
           of
           things
           is
           to
           be
           stated
           ?
           And
           in
           brief
           ,
           how
           they
           should
           so
           order
           their
           conversations
           ,
           as
           to
           be
           both
           
             accepted
             of
             God
             ,
             and
             approved
             of
             men
             ?
          
           Than
           which
           nothing
           can
           more
           effectually
           conduce
           to
           that
           general
           peace
           and
           settlement
           ,
           which
           these
           Nations
           are
           now
           in
           expectation
           of
           :
           To
           which
           purpose
           I
           have
           made
           choice
           of
           this
           Text.
           
        
         
           The
           occasion
           and
           dependance
           of
           the
           Words
           is
           this
           :
        
         
           There
           being
           in
           those
           Primitive
           times
           many
           converts
           ,
           as
           well
           amongst
           the
           Gentiles
           as
           Iews
           ,
           that
           different
           way
           ,
           wherein
           they
           had
           been
           severally
           instituted
           ,
           did
           by
           accident
           prove
           a
           great
           impediment
           ,
           to
           their
           joyning
           together
           
           for
           promoting
           the
           work
           of
           the
           Gospel
           .
        
         
           The
           Gentiles
           having
           been
           before
           given
           up
           to
           a
           most
           irrational
           way
           of
           Worship
           of
           dumb
           Idols
           ,
           which
           had
           no
           tolerable
           plea
           for
           the
           reason
           or
           institution
           of
           it
           ,
           were
           upon
           their
           receiving
           of
           Christianity
           ,
           wholly
           won
           over
           to
           the
           simplicity
           of
           the
           Gospel
           .
           Whereas
           the
           Iews
           having
           been
           educated
           in
           another
           way
           of
           Worship
           ,
           injoyned
           by
           God
           himself
           ,
           confirmed
           with
           many
           miracles
           ,
           by
           the
           hand
           of
           Moses
           ,
           whose
           Doctrine
           and
           Laws
           ,
           for
           a
           long
           time
           together
           had
           been
           preached
           amongst
           them
           ,
           in
           every
           City
           ,
           being
           
             read
             in
             the
             Synagogues
             every
             Sabbath
             day
             ,
          
           Act.
           15.21
           .
           They
           could
           not
           so
           easily
           be
           won
           over
           to
           embrace
           the
           Gospel
           ,
           so
           as
           wholly
           to
           renounce
           all
           their
           legal
           institutions
           ,
           but
           were
           apt
           to
           think
           that
           some
           of
           them
           might
           very
           well
           consist
           together
           with
           Christianity
           .
        
         
           There
           are
           two
           instances
           which
           the
           Apostle
           doth
           particularly
           insist
           upon
           ,
           in
           this
           Chapter
           ,
           that
           of
           meats
           ,
           and
           days
           .
           Nothing
           was
           more
           detestable
           among
           the
           Iews
           ,
           than
           to
           eat
           of
           their
           
             forbidden
             meats
          
           ,
           and
           there
           was
           no
           kind
           of
           torment
           but
           they
           would
           undergo
           ,
           
           
           rather
           than
           be
           induced
           to
           offend
           in
           this
           kind
           ;
           as
           having
           radicated
           in
           them
           a
           general
           abhorrency
           from
           such
           things
           ,
           grounded
           upon
           Religion
           .
        
         
           And
           as
           for
           the
           observation
           of
           Days
           ,
           wherein
           the
           solemnity
           of
           Worship
           did
           consist
           ,
           It
           could
           not
           be
           expected
           but
           that
           the
           Religious
           Iews
           ,
           must
           needs
           be
           much
           prejudiced
           against
           any
           such
           way
           ,
           as
           did
           pretend
           to
           an
           abolition
           of
           them
           .
        
         
           Now
           in
           this
           case
           ,
           there
           were
           but
           two
           ways
           of
           obviating
           this
           difference
           :
           1.
           
           Either
           the
           Apostles
           must
           insist
           upon
           their
           Apostolical
           Authority
           ,
           and
           by
           some
           Canon
           or
           decree
           condemn
           these
           superstitious
           scruples
           ;
           they
           themselves
           having
           been
           the
           chief
           Preachers
           of
           the
           Gospel
           ,
           and
           confirmed
           it
           by
           many
           signs
           and
           miracles
           ,
           might
           with
           reason
           expect
           ,
           that
           they
           should
           be
           owned
           as
           infallible
           judges
           ,
           in
           a
           controversy
           of
           this
           nature
           ,
           in
           whose
           determination
           others
           ought
           to
           acquiesce
           .
           And
           there
           are
           but
           few
           men
           in
           the
           World
           ,
           ingaged
           in
           Parties
           ,
           who
           upon
           such
           an
           advantage
           would
           not
           rather
           have
           enclined
           to
           this
           course
           .
           Or
           else
           ,
           2.
           
           They
           must
           find
           out
           some
           expedient
           for
           this
           difference
           ,
           to
           accommodate
           
           matters
           unto
           the
           present
           state
           of
           things
           ,
           and
           to
           moderate
           the
           rigor
           on
           either
           hand
           .
           And
           it
           seemed
           good
           to
           the
           
             Holy
             Ghost
          
           and
           to
           the
           Apostles
           ,
           rather
           to
           take
           this
           way
           ,
           which
           is
           the
           main
           scope
           of
           this
           Chapter
           .
           Wherein
           the
           Apostle
           lays
           down
           several
           rules
           to
           regulate
           mens
           carriage
           in
           cases
           of
           this
           nature
           .
        
         
           1.
           
           To
           forbear
           offensive
           disputes
           about
           these
           things
           ,
           vers
           .
           1.
           
        
         
           2.
           
           To
           avoid
           despising
           and
           condemning
           one
           another
           upon
           this
           account
           .
           He
           that
           hath
           a
           clearer
           light
           concerning
           his
           own
           just
           liberty
           ,
           must
           not
           despise
           another
           who
           comes
           short
           in
           this
           persuasion
           ;
           and
           the
           other
           must
           not
           judge
           him
           ,
           as
           being
           loose
           and
           irreligious
           in
           doing
           more
           than
           he
           ought
           ,
           v.
           3.
           
           This
           he
           confirms
           by
           these
           Reasons
           .
        
         
           1.
           
           You
           have
           no
           commission
           and
           authority
           to
           
             judge
             another
             mans
             servant
          
           ,
           vers
           .
           4.
           
        
         
           2.
           
           Tho
           you
           both
           differ
           about
           these
           controverted
           Points
           ,
           yet
           you
           both
           agree
           in
           these
           other
           Rules
           ,
           that
           no
           Man
           ought
           
             to
             put
             a
             stumbling
             block
             ,
             or
             occasion
             to
             fall
             ,
             in
             his
             brothers
             way
             ,
          
           vers
           .
           13.
           
           And
           that
           every
           one
           ought
           
             to
             walk
             
             charitably
          
           ,
           v.
           15.
           
           And
           to
           take
           care
           
             that
             their
             good
             be
             not
             evil
             spoken
             of
             ,
          
           v.
           16.
           
           And
           the
           Rules
           in
           which
           both
           sides
           do
           agree
           ,
           ought
           not
           to
           be
           violated
           in
           the
           prosecution
           of
           those
           things
           about
           which
           they
           differ
           :
           And
           then
           in
           the
           words
           of
           the
           Text
           ,
           he
           pitches
           upon
           another
           cogent
           reason
           to
           the
           same
           purpose
           ,
           because
           
             the
             Kingdom
             of
             God
          
           consists
           not
           in
           such
           things
           as
           were
           of
           the
           same
           and
           the
           like
           nature
           with
           the
           controverted
           Points
           ;
           such
           things
           are
           no
           indication
           of
           a
           mans
           good
           or
           bad
           state
           ,
           and
           therefore
           you
           ought
           not
           to
           judge
           of
           mens
           conditions
           by
           them
           :
           but
           in
           those
           more
           weighty
           and
           substantial
           duties
           of
           
             righteousness
             ,
             and
             peace
             ,
             and
             joy
             in
             the
             holy
             Ghost
          
           ;
           whosoever
           lays
           out
           his
           strength
           and
           zeal
           in
           things
           of
           this
           nature
           ,
           shall
           be
           sure
           (
           though
           he
           do
           mistake
           in
           other
           matters
           )
           to
           be
           both
           
             accepted
             of
             God
             ,
             and
             approved
             of
             men
             .
          
           That
           's
           the
           connexion
           of
           the
           words
           :
        
         
           The
           Text
           contains
           a
           description
           of
           those
           chief
           things
           wherein
           Religion
           consists
           .
        
         
           
             1.
             
             The
             
               thing
               described
            
             .
          
           
             2.
             
             The
             description
             it self
             .
          
        
         
           By
           that
           phrase
           ,
           
             the
             Kingdom
             of
             God
          
           ,
           
           is
           meant
           ,
           Christianity
           ,
           or
           the
           state
           of
           Religion
           under
           the
           Government
           of
           the
           Messiah
           ,
           which
           was
           by
           the
           Iews
           commonly
           styled
           the
           
             Age
             of
             the
          
           Messiah
           ,
           
             or
             the
             Kingdom
             of
             God
          
           ,
           according
           to
           that
           famous
           Prophecy
           of
           Daniel
           ,
           c.
           2.
           v.
           44.
           
           That
           
             the
             God
             of
             Heaven
             should
             set
             up
             a
             Kingdom
             which
             should
             never
             be
             destroyed
             ,
             but
             should
             stand
             for
             ever
             .
          
           Conformably
           whereunto
           the
           Apostle
           to
           the
           Hebrews
           ,
           c.
           12.
           v.
           28.
           calls
           the
           state
           and
           dispensation
           of
           the
           Gospel
           
             a
             Kingdom
             which
             cannot
             be
             moved
             .
          
        
         
           This
           is
           described
           both
           by
           the
           
             Matter
             ,
             Principle
          
           ,
           and
           Effects
           of
           it
           :
        
         
           1.
           
           The
           
             Object
             matter
          
           ,
           wherein
           it
           consists
           ,
           and
           that
           both
           Negatively
           and
           Positively
           .
        
         
           1.
           
           
             Negatively
             ,
             'T
             is
             not
             meat
             and
             drink
             ,
          
           that
           is
           ,
           it
           consists
           not
           in
           ,
           or
           is
           not
           to
           be
           judged
           of
           by
           those
           more
           circumstantial
           parts
           of
           Religion
           ,
           referring
           to
           external
           observances
           ;
           which
           as
           to
           the
           acts
           of
           them
           may
           be
           performed
           by
           all
           kind
           of
           persons
           ,
           whether
           good
           or
           bad
           ;
           and
           do
           not
           necessarily
           suppose
           or
           require
           any
           habitual
           goodness
           to
           the
           doing
           of
           them
           .
           Not
           but
           that
           't
           was
           a
           sin
           to
           neglect
           these
           under
           the
           law
           ,
           and
           't
           was
           a
           duty
           to
           be
           rightly
           persuaded
           concerning
           
           our
           liberty
           from
           them
           under
           the
           Gospel
           ;
           but
           yet
           not
           of
           such
           moment
           or
           consequence
           ,
           that
           a
           man
           might
           hereby
           judge
           of
           his
           own
           or
           anothers
           state
           .
        
         
           2.
           
           Positively
           ,
           but
           in
           
             righteousness
             and
             peace
             and
             joy
             in
             the
             holy
             Ghost
             .
          
           That
           is
           ,
           in
           such
           internal
           habits
           and
           dispositions
           of
           the
           soul
           ,
           whereby
           the
           mind
           is
           renewed
           and
           changed
           ,
           and
           made
           conformable
           to
           the
           image
           of
           God
           ,
           particularly
           .
        
         
           1.
           
           Righteousness
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           this
           is
           twofold
           :
           1.
           
           Imputed
           ,
           styled
           the
           righteousness
           of
           Faith
           :
           Of
           which
           the
           Apostle
           had
           treated
           at
           large
           in
           the
           eleven
           first
           Chapters
           of
           this
           Epistle
           .
        
         
           2.
           
           Inherent
           ,
           that
           is
           such
           a
           sanctification
           of
           the
           nature
           ,
           whereby
           a
           man
           is
           carried
           on
           to
           a
           universal
           conformity
           unto
           the
           moral
           Law
           ,
           both
           in
           respect
           of
           the
           first
           and
           second
           Table
           .
           Which
           latter
           seems
           to
           be
           more
           immediately
           intended
           in
           this
           place
           ,
           because
           it
           may
           more
           properly
           be
           considered
           under
           the
           notion
           of
           a
           duty
           ,
           and
           is
           likewise
           the
           most
           obvious
           and
           natural
           sign
           ,
           whereby
           a
           man
           may
           judge
           of
           his
           estate
           :
           And
           is
           elsewhere
           called
           grace
           ,
           in
           opposition
           to
           meats
           ,
           Heb.
           13.9
           .
           
           
             It
             is
             a
             good
             thing
             that
             the
             heart
             be
             established
             with
             grace
             ,
             not
             with
             meats
             ,
             which
             have
             not
             profited
             them
             that
             have
             been
             occupied
             therein
             .
          
        
         
           2.
           
           Peace
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           this
           Word
           also
           is
           capable
           of
           a
           twofold
           sense
           .
           1.
           
           It
           may
           signifie
           a
           quiet
           state
           of
           mind
           ,
           arising
           from
           an
           assurance
           of
           our
           reconciliation
           with
           God.
           In
           which
           sense
           it
           is
           to
           be
           understood
           Rom.
           5.1
           .
           
             Being
             justified
             by
             Faith
             ,
             we
             have
             peace
             with
             God.
          
           This
           is
           sometimes
           stiyed
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           is
           rather
           a
           privilege
           than
           a
           duty
           .
           Or
           else
           2.
           
           It
           may
           signify
           the
           grace
           of
           Peaceableness
           ,
           the
           desire
           and
           study
           of
           promoting
           peace
           amongst
           one
           another
           ,
           a
           readiness
           and
           willingness
           of
           mind
           to
           agree
           with
           such
           in
           affection
           from
           whom
           we
           differ
           in
           judgment
           .
           And
           this
           is
           properly
           our
           duty
           ,
           being
           sometimes
           styled
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           tho
           it
           be
           but
           a
           branch
           of
           that
           general
           righteousness
           signified
           in
           the
           former
           Word
           ,
           yet
           the
           Apostle
           thought
           fit
           to
           specify
           this
           in
           particular
           ,
           because
           of
           its
           suitableness
           to
           the
           business
           in
           hand
           .
           And
           that
           this
           is
           the
           proper
           sense
           of
           the
           Word
           in
           this
           place
           may
           appear
           by
           v.
           19.
           where
           he
           returns
           again
           to
           a
           further
           enforcing
           of
           this
           duty
           ,
           
             Let
             
             us
             therefore
             follow
             after
             the
             things
             which
             make
             for
             peace
             .
          
        
         
           3.
           
           
             Ioy
             in
             the
             holy
             Ghost
          
           :
           This
           phrase
           likewise
           is
           capable
           of
           a
           twofold
           sense
           .
           1.
           
           It
           may
           signify
           a
           blessing
           or
           privilege
           ,
           consisting
           in
           the
           enlargement
           of
           the
           Soul
           ,
           by
           the
           shining
           in
           of
           the
           light
           of
           Gods
           Countenance
           ,
           when
           he
           is
           pleased
           to
           shed
           abroad
           a
           sense
           of
           his
           love
           in
           our
           hearts
           ,
           and
           by
           that
           means
           to
           fill
           us
           
             with
             joy
             unspeakable
             and
             glorious
          
           .
           Or
           2.
           
           A
           Grace
           or
           duty
           ,
           which
           Christians
           are
           bound
           to
           labour
           after
           ,
           and
           to
           attain
           :
           And
           that
           is
           ,
           quiet
           submission
           to
           every
           dispensation
           of
           providence
           ,
           an
           ability
           of
           rejoycing
           in
           an
           afflicted
           estate
           ,
           as
           being
           acted
           by
           principles
           above
           these
           sensible
           things
           .
           This
           is
           elsewhere
           styled
           ,
           
             rejoycing
             in
             hope
          
           ,
           Rom.
           5.2
           .
           —
           12.12
           .
           And
           in
           another
           place
           ,
           1
           Thes.
           1.6
           .
           the
           Apostle
           doth
           particularly
           explain
           what
           he
           means
           by
           this
           
             joy
             in
             the
             holy
             Ghost
          
           ,
           namely
           the
           bearing
           of
           affliction
           with
           joy
           ;
           
             ye
             received
             the
             word
             in
             much
             affliction
             ,
             with
             joy
             in
             the
             holy
             Ghost
             .
          
           'T
           is
           styled
           by
           this
           name
           for
           its
           opposition
           to
           the
           joy
           of
           the
           World
           ,
           which
           is
           grounded
           only
           upon
           external
           prosperity
           ;
           whereas
           that
           which
           must
           support
           a
           man
           under
           
           an
           afflicted
           estate
           ,
           is
           something
           of
           an
           higher
           nature
           .
        
         
           2.
           
           Religion
           is
           here
           described
           by
           its
           principle
           or
           
             end
             ,
             whosoever
             in
             these
             things
             serveth
             Christ.
          
           There
           must
           be
           a
           serving
           of
           Christ
           in
           these
           things
           ,
           that
           is
           ,
           't
           is
           not
           the
           mere
           performance
           of
           such
           moral
           duties
           as
           are
           of
           natural
           obligation
           ,
           unless
           they
           be
           done
           in
           obedience
           to
           him
           as
           our
           Lord
           and
           Lawgiver
           ,
           and
           in
           reliance
           upon
           him
           ,
           for
           his
           pardon
           and
           acceptance
           as
           our
           Priest
           and
           Saviour
           ,
           that
           can
           make
           us
           
             acceptable
             to
             Christ
          
           ,
           or
           entitle
           us
           to
           the
           name
           of
           Christians
           .
        
         
           3.
           
           From
           the
           fruits
           and
           effects
           of
           it
           .
           It
           renders
           a
           man
           
             acceptable
             to
             God
             and
             approved
             of
             men
             .
          
           1.
           
           
             Accepted
             of
             God
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           well-pleasing
           to
           God.
           'T
           is
           the
           same
           with
           that
           Word
           ,
           Acts
           10.35
           .
           
             In
             every
             Nation
             he
             that
             feareth
             God
             and
             worketh
             righteousness
             is
             accepted
             with
             him
             .
          
           2.
           
           
             Approved
             of
             men
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           't
           is
           an
           expression
           frequently
           applied
           to
           gold
           ,
           to
           signify
           its
           purity
           and
           excellency
           ;
           and
           to
           money
           in
           general
           to
           express
           its
           currantness
           .
           So
           the
           Septuagint
           ,
           Gen.
           23.16
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           currant
           money
           .
           And
           from
           thence
           't
           is
           translated
           to
           signifie
           the
           integrity
           
           
           
           
           
           of
           persons
           ,
           such
           as
           pass
           for
           currant
           and
           approved
           amongst
           all
           sorts
           of
           men
           .
        
         
           The
           Words
           thus
           explained
           may
           very
           properly
           afford
           these
           
             three
             Observations
          
           .
        
         
           1.
           
           That
           there
           are
           some
           things
           in
           Religion
           ,
           wherein
           a
           man
           may
           be
           very
           forward
           and
           zealous
           ,
           and
           yet
           fall
           short
           of
           the
           Kingdom
           of
           God
           ,
           
             'T
             is
             not
             meat
             and
             drink
          
           .
        
         
           2.
           
           There
           are
           other
           things
           in
           Religion
           ,
           wherein
           if
           a
           man
           be
           faithful
           and
           sincere
           ,
           he
           shall
           be
           accepted
           by
           God
           ,
           tho
           he
           should
           mistake
           and
           fall
           short
           of
           his
           duty
           in
           other
           things
           ,
           
             But
             righteousness
             and
             peace
          
           ,
           &c.
           
        
         
           3.
           
           The
           Reason
           why
           Christians
           of
           several
           persuasions
           are
           less
           approved
           to
           one
           another
           ,
           is
           because
           they
           lay
           out
           more
           of
           their
           zeal
           and
           strength
           in
           those
           lesser
           things
           ,
           
             meat
             and
             drink
          
           ,
           than
           in
           those
           of
           greater
           consequence
           .
        
         
           
           I.
           
             There
             are
             some
             things
             in
             Religion
             wherein
             a
             Man
             may
             be
             very
             forward
             and
             zealous
             ,
             and
             yet
             fall
             short
             of
             the
             Kingdom
             of
             God.
             
          
        
         
           Not
           as
           if
           these
           things
           were
           to
           be
           despised
           or
           neglected
           ;
           they
           are
           matters
           of
           Religion
           ,
           and
           therefore
           must
           be
           of
           
           consequence
           .
           And
           't
           is
           a
           mans
           duty
           to
           labour
           after
           a
           right
           persuasion
           concerning
           the
           just
           bounds
           of
           his
           liberty
           .
           And
           't
           is
           no
           less
           than
           a
           sin
           and
           superstition
           for
           a
           man
           to
           be
           needlesly
           scrupulous
           in
           such
           things
           .
           But
           yet
           these
           things
           are
           not
           so
           essential
           to
           a
           state
           of
           grace
           ,
           but
           that
           ,
           as
           on
           the
           one
           hand
           a
           mistake
           in
           them
           shall
           not
           prove
           so
           pernicious
           as
           to
           make
           a
           man
           (
           who
           is
           otherwise
           sincere
           )
           incapable
           of
           the
           Kingdom
           of
           God
           :
           So
           neither
           is
           a
           right
           persuasion
           or
           a
           zeal
           in
           them
           ,
           so
           essentially
           good
           as
           to
           entitle
           a
           man
           to
           it
           .
        
         
           To
           the
           same
           purpose
           is
           that
           Text
           ,
           1
           Cor.
           8.8
           .
           
             Meat
             commendeth
             not
             a
             Man
             to
             God
             ,
             for
             neither
             if
             we
             eat
             are
             we
             the
             better
             ,
             neither
             if
             we
             eat
             not
             are
             we
             the
             worse
             .
          
           Heb.
           13.9
           .
           
             'T
             is
             good
             that
             the
             heart
             be
             established
             with
             grace
             ,
             not
             with
             meats
             ,
             which
             have
             not
             profited
             them
             that
             have
             been
             busied
             therein
             .
          
        
         
           Gal.
           6.5
           .
           
             In
             Christ
             Iesus
             neither
             circumcision
             availeth
             any
             thing
             ,
             nor
             uncircumcision
             ,
             but
             faith
             which
             worketh
             by
             love
             .
          
           And
           elsewhere
           't
           is
           said
           ,
           
             bodily
             exercise
             profiteth
             little
          
           ;
           with
           several
           other
           the
           like
           Scriptures
           ,
           which
           I
           cannot
           stand
           to
           enumerate
           .
        
         
         
           I
           shall
           briefly
           suggest
           these
           two
           Reasons
           of
           the
           Point
           .
        
         
           1.
           
           Because
           these
           things
           
             do
             not
             make
             us
             the
             better
             ,
          
           as
           was
           said
           in
           that
           forecited
           place
           ,
           1
           Cor.
           8.8
           .
           And
           therefore
           cannot
           entitle
           us
           to
           the
           Kingdom
           of
           God.
           
             They
             profit
             not
          
           ,
           Heb.
           13.9
           .
           That
           is
           ,
           they
           are
           not
           effectual
           to
           the
           things
           of
           greatest
           consequence
           .
           They
           do
           not
           improve
           a
           man
           as
           to
           his
           state
           of
           holiness
           ,
           his
           real
           intrinsical
           worth
           .
           There
           is
           not
           any
           natural
           moral
           good
           in
           them
           ,
           but
           they
           are
           so
           denominated
           ,
           because
           we
           do
           hereby
           exercise
           our
           moral
           righteousness
           and
           obedience
           ,
           which
           is
           good
           in
           it self
           :
           These
           things
           are
           mere
           externals
           ,
           whereas
           the
           
             kingdom
             of
             God
          
           is
           chiefly
           internal
           and
           spiritual
           .
        
         
           2.
           
           Because
           these
           kind
           of
           Services
           do
           not
           necessarily
           require
           or
           suppose
           that
           which
           is
           the
           very
           life
           and
           power
           of
           Religion
           ,
           but
           are
           things
           of
           another
           kind
           and
           sphere
           ,
           and
           might
           be
           observed
           upon
           other
           by-ends
           .
           A
           Iew
           might
           have
           nothing
           at
           all
           of
           inward
           grace
           in
           his
           heart
           ,
           and
           yet
           be
           very
           scrupulous
           in
           the
           observance
           of
           meats
           and
           days
           .
           And
           usually
           men
           think
           to
           compensate
           their
           want
           of
           the
           substance
           
           of
           Religion
           ,
           by
           their
           zeal
           in
           circumstantials
           :
           And
           besides
           ,
           any
           external
           act
           of
           Religion
           ,
           suppose
           dying
           for
           it
           ,
           may
           be
           performed
           upon
           such
           natural
           principles
           ,
           as
           are
           wholly
           heterogeneous
           to
           it
           .
           So
           that
           these
           things
           do
           neither
           make
           us
           holy
           ,
           nor
           suppose
           us
           to
           be
           so
           ;
           and
           therefore
           can
           be
           no
           good
           evidence
           .
        
         
           The
           Use
           and
           application
           of
           this
           should
           be
           to
           enquire
           ,
           what
           things
           there
           are
           now
           in
           controversy
           amongst
           us
           in
           these
           times
           ,
           answerable
           to
           these
           differences
           about
           meat
           and
           drink
           ,
           and
           to
           proportion
           our
           demeanour
           towards
           one
           another
           in
           reference
           to
           such
           things
           ,
           according
           to
           the
           Rules
           here
           prescribed
           .
        
         
           It
           is
           not
           very
           easy
           nor
           perhaps
           would
           it
           be
           prudent
           ,
           to
           enumerate
           any
           particular
           list
           of
           such
           things
           as
           are
           now
           under
           debate
           amongst
           us
           in
           these
           times
           :
           But
           you
           may
           know
           them
           by
           these
           three
           general
           Notes
           .
        
         
           1.
           
           They
           are
           such
           things
           as
           are
           not
           against
           natural
           light
           ,
           otherwise
           they
           would
           have
           a
           moral
           vitiousness
           in
           them
           ,
           and
           be
           opposite
           to
           that
           righteousness
           mentioned
           in
           the
           other
           clause
           .
        
         
         
           2.
           
           They
           are
           such
           things
           as
           good
           men
           ,
           true
           believers
           ,
           may
           and
           do
           differ
           about
           .
        
         
           3.
           
           They
           are
           such
           things
           as
           wicked
           men
           and
           hypocrites
           ,
           may
           be
           very
           zealous
           for
           ,
           or
           against
           ,
           on
           both
           sides
           .
           Whatever
           the
           thing
           be
           ,
           either
           concerning
           Practice
           or
           Opinion
           ,
           which
           comes
           under
           all
           these
           notes
           (
           not
           any
           one
           of
           them
           )
           it
           may
           be
           safely
           brought
           under
           the
           same
           Rules
           ,
           that
           are
           here
           given
           concerning
           the
           differences
           about
           meats
           and
           drinks
           :
           Namely
           these
           three
           .
        
         
           1.
           
           First
           not
           to
           think
           our selves
           better
           men
           than
           others
           ,
           for
           our
           advantages
           in
           things
           of
           this
           nature
           .
           The
           Apostle
           saith
           
             they
             do
             not
             commend
             us
             to
             God
             ,
          
           and
           therefore
           should
           not
           commend
           us
           to
           our selves
           .
           He
           saith
           they
           do
           not
           make
           us
           better
           ,
           and
           therefore
           we
           should
           not
           think
           our selves
           better
           for
           them
           .
           And
           besides
           they
           are
           common
           to
           hypocrites
           and
           wicked
           men
           ,
           and
           upon
           that
           account
           cannot
           be
           any
           special
           arguments
           of
           our
           goodness
           .
        
         
           2.
           
           We
           are
           not
           to
           think
           the
           worse
           of
           others
           for
           their
           differences
           of
           this
           nature
           ,
           so
           as
           to
           despise
           them
           ,
           or
           censure
           them
           .
           It
           cannot
           be
           ,
           but
           that
           we
           must
           needs
           think
           the
           worse
           of
           their
           actions
           
           or
           opinions
           ;
           because
           whoever
           judges
           himself
           to
           be
           in
           the
           right
           ,
           must
           needs
           conclude
           those
           of
           an
           opposite
           persuasion
           or
           practice
           to
           be
           in
           the
           wrong
           :
           But
           we
           are
           not
           upon
           this
           account
           to
           censure
           such
           persons
           as
           to
           their
           estates
           and
           conditions
           ,
           as
           if
           they
           were
           not
           sincerely
           Religious
           ,
           nor
           in
           favour
           with
           God.
           For
           though
           they
           should
           be
           erroneous
           and
           mistaken
           in
           their
           judgments
           in
           such
           things
           ,
           yet
           if
           their
           conversation
           be
           more
           just
           and
           righteous
           than
           ours
           ,
           if
           more
           humble
           and
           peaceable
           ,
           they
           are
           thereupon
           to
           be
           accounted
           better
           than
           we
           are
           ;
           both
           more
           
             acceptable
             of
             God
          
           ,
           and
           more
           
             approved
             of
             men
          
           .
        
         
           3.
           
           We
           are
           not
           to
           prosecute
           any
           Truth
           or
           Duty
           of
           this
           nature
           ,
           to
           the
           prejudice
           of
           such
           things
           as
           are
           of
           greater
           moment
           .
           There
           are
           several
           Truths
           which
           are
           not
           of
           so
           great
           consequence
           as
           peace
           ,
           and
           unity
           ,
           and
           charity
           .
           And
           therefore
           in
           such
           things
           ,
           there
           ought
           to
           be
           a
           mutual
           forbearance
           towards
           one
           another
           ;
           and
           men
           should
           endeavour
           by
           all
           means
           of
           amity
           and
           kindness
           to
           joyn
           together
           ,
           for
           the
           promoting
           of
           those
           more
           substantial
           Truths
           and
           Duties
           ,
           wherein
           they
           agree
           according
           
           to
           that
           Rule
           of
           the
           Apostle
           .
           Philip.
           3.15
           ,
           16.
           
           
             And
             if
             in
             any
             thing
             ye
             be
             otherwise
             minded
             ,
             God
             shall
             reveal
             even
             this
             unto
             you
             :
             Nevertheless
             whereto
             we
             have
             already
             attained
             ,
             let
             us
             walk
             by
             the
             same
             rule
             ,
             let
             us
             mind
             the
             same
             thing
             .
          
        
         
           There
           are
           two
           things
           by
           which
           men
           are
           usually
           provoked
           to
           heat
           and
           eagerness
           ,
           in
           their
           differences
           of
           this
           kind
           .
           1.
           
           A
           false
           apprehension
           of
           the
           weight
           and
           necessity
           of
           their
           opinions
           ,
           by
           reason
           of
           those
           consequences
           which
           they
           fasten
           to
           them
           ,
           and
           will
           have
           to
           stand
           or
           fall
           with
           them
           .
           And
           2.
           
           An
           apprehension
           of
           their
           great
           clearness
           and
           perspicuity
           ,
           upon
           which
           account
           they
           conceive
           no
           man
           ought
           to
           oppose
           them
           .
           Now
           this
           case
           in
           the
           Text
           wants
           not
           pretences
           of
           either
           kind
           :
           'T
           were
           not
           difficult
           to
           infer
           very
           dangerous
           consequences
           from
           the
           joyning
           together
           of
           Mosaical
           observances
           ,
           with
           Christian
           Religion
           ;
           and
           then
           whatever
           any
           mans
           persuasion
           may
           be
           ,
           as
           to
           the
           certainty
           and
           perspicuity
           of
           his
           particular
           opinion
           ,
           I
           am
           sure
           he
           cannot
           have
           greater
           ,
           better
           grounds
           of
           confidence
           ,
           than
           there
           were
           for
           this
           case
           in
           the
           Text
           about
           meats
           and
           drinks
           .
           Where
           besides
           the
           evidence
           from
           the
           
           nature
           of
           the
           thing
           ,
           there
           was
           likewise
           most
           express
           Apostolical
           authority
           ,
           for
           the
           stating
           the
           question
           ,
           that
           the
           legal
           institutions
           about
           meats
           and
           drinks
           were
           abolished
           .
           And
           yet
           ,
           out
           of
           tender
           respect
           to
           those
           who
           had
           contrary
           prejudices
           ,
           they
           were
           not
           to
           trouble
           them
           with
           unnecessary
           disputes
           ,
           but
           to
           
             bear
             their
             infirmities
          
           ,
           and
           
             every
             one
             to
             study
             how
             to
             please
             his
             neighbour
             for
             his
             good
             to
             edification
             ,
          
           Chap.
           15.
           ver
           .
           1.
           
        
         
           If
           it
           be
           objected
           ,
           that
           St.
           Paul
           elsewhere
           shews
           much
           zeal
           and
           vehemence
           ,
           about
           these
           very
           points
           of
           Mosaical
           observances
           ,
           as
           where
           he
           calls
           the
           great
           sticklers
           for
           them
           
             Dogs
             ,
             Concision
          
           ,
           wishes
           them
           
             cut
             off
          
           ,
           &c.
           
           To
           this
           it
           may
           be
           answered
           :
        
         
           1.
           
           This
           vehemence
           of
           his
           is
           directed
           against
           false
           brethren
           ,
           such
           contentious
           persons
           as
           were
           not
           sincere
           ,
           Philip.
           1.16
           .
           And
           Pareus
           thinks
           this
           was
           after
           that
           solemn
           determination
           of
           this
           case
           in
           an
           
             Apostolical
             Council
             ,
             Act.
          
           15.
           
        
         
           2.
           
           It
           was
           for
           want
           of
           this
           candor
           and
           moderation
           which
           here
           he
           advises
           unto
           .
           Because
           they
           laid
           so
           great
           weight
           upon
           their
           Opinions
           as
           to
           
           make
           them
           necessary
           to
           salvation
           ;
           and
           would
           not
           indulge
           or
           shew
           forbearance
           towards
           one
           another
           for
           these
           kind
           of
           differences
           .
        
         
           3.
           
           For
           the
           scandal
           hereby
           accasioned
           ,
           which
           is
           a
           moral
           evil
           ;
           and
           upon
           this
           account
           he
           is
           sometimes
           pretty
           quick
           and
           warm
           ,
           even
           against
           such
           as
           were
           sincere
           and
           good
           men
           .
           This
           was
           the
           ground
           of
           that
           contest
           betwixt
           him
           and
           
             Peter
             ,
             Gal.
          
           2.11
           .
           The
           case
           was
           this
           :
           St.
           Peter
           was
           the
           Apostle
           of
           the
           Circumcision
           ,
           having
           a
           more
           peculiar
           relation
           to
           the
           Iewish
           Converts
           ;
           yet
           when
           he
           resided
           at
           Antioch
           ,
           where
           there
           lived
           multitudes
           of
           converted
           Gentiles
           ,
           it
           was
           his
           usual
           practice
           most
           freely
           to
           converse
           and
           eat
           with
           them
           ,
           as
           owning
           them
           for
           brethren
           :
           But
           afterwards
           ,
           when
           some
           Iews
           were
           sent
           thither
           from
           Ierusalem
           ,
           out
           of
           fear
           to
           offend
           them
           ,
           he
           wholly
           withdrew
           and
           separated
           himself
           from
           all
           conversation
           with
           the
           Gentiles
           ;
           and
           by
           his
           example
           ,
           the
           other
           believing
           Iews
           were
           likewise
           carried
           a
           way
           to
           the
           same
           practice
           ,
           as
           if
           they
           had
           so
           great
           a
           zeal
           for
           Mosaical
           observances
           ,
           that
           they
           could
           not
           own
           such
           as
           did
           not
           observe
           them
           .
           Now
           this
           the
           Apostle
           
           Paul
           styles
           dissembling
           ,
           v.
           13.
           
           
             Not
             walking
             uprightly
             according
             to
             the
             truth
             of
             the
             Gospel
             ,
          
           v.
           14.
           
           In
           which
           respect
           there
           was
           a
           moral
           evil
           in
           it
           ,
           towards
           which
           we
           are
           not
           bound
           to
           shew
           the
           same
           tenderness
           .
           And
           it
           was
           a
           thing
           of
           so
           dangerous
           consequence
           ,
           in
           respect
           of
           discouragement
           and
           scandal
           to
           all
           the
           Gentiles
           ,
           that
           upon
           this
           occasion
           St.
           
             Paul
             withstood
             him
             to
             the
             face
             .
          
           Which
           carriage
           of
           his
           ,
           was
           not
           opposite
           ,
           but
           most
           suitable
           unto
           that
           advice
           of
           tenderness
           and
           forbearance
           ,
           which
           is
           here
           prescribed
           .
        
         
           To
           shut
           up
           all
           in
           a
           word
           ;
           it
           would
           exceedingly
           conduce
           to
           our
           common
           peace
           and
           settlement
           ,
           in
           times
           of
           differences
           and
           controversy
           ,
           if
           those
           Rules
           of
           Christianity
           so
           often
           inculcated
           in
           Scripture
           ,
           were
           more
           regarded
           and
           observed
           amongst
           the
           Professors
           of
           it
           .
        
         
           That
           men
           would
           
             be
             wise
             unto
             sobriety
          
           ,
           and
           
             not
             above
             what
             is
             written
          
           .
           Not
           
             thinking
             more
             highly
             of
             themselves
          
           and
           their
           abilities
           
             than
             they
             ought
          
           ,
           Rom.
           12.3
           .
           But
           be
           ready
           
             to
             condescend
             to
             men
             of
             lower
             parts
             ,
          
           v.
           16.
           
           And
           to
           demean
           our selves
           towards
           every
           one
           according
           
           to
           the
           
             different
             measure
             of
             gifts
          
           ,
           which
           God
           hath
           been
           pleased
           to
           dispense
           to
           them
           ;
           
             speaking
             the
             truth
             in
             love
          
           ,
           Ephes.
           4.15
           .
           Endeavouring
           to
           heal
           differences
           in
           the
           most
           placid
           gentle
           manner
           ,
           without
           
             envyings
             ,
             strifes
             ,
             backbitings
             ,
             whisperings
             ,
          
           2
           Cor.
           12.20
           .
           
             Doing
             nothing
             through
             strife
             or
             vainglory
             ,
             but
             in
             lowliness
             of
             mind
             ,
             every
             one
             esteeming
             others
             better
             than
             himself
             ,
          
           Phil.
           2.3
           .
           They
           that
           exceed
           others
           in
           knowledge
           ,
           should
           exceed
           them
           likewise
           in
           the
           study
           of
           peace
           .
           The
           best
           of
           us
           do
           now
           
             know
             but
             in
             part
             ,
             darkly
          
           ;
           that
           time
           is
           to
           come
           ,
           when
           all
           these
           differences
           shall
           be
           cleared
           up
           ,
           and
           we
           shall
           have
           a
           full
           vision
           of
           the
           true
           state
           of
           things
           .
           In
           the
           mean
           space
           it
           concerns
           us
           to
           forbear
           one
           another
           ,
           in
           those
           lesser
           things
           about
           which
           we
           differ
           :
           And
           to
           be
           very
           zealous
           about
           those
           great
           matters
           in
           which
           we
           agree
           ,
           namely
           ,
           
             Righteousness
             ,
             and
             peace
             ,
             and
             joy
             in
             the
             holy
             Ghost
             .
          
        
         
           
           II.
           
             There
             are
             some
             things
             in
             Religion
             ,
             wherein
             if
             a
             man
             faithfully
             serve
             Christ
             ,
             he
             shall
             be
             accepted
             by
             him
             ,
             tho
             he
             should
             mistake
             and
             fall
             short
             of
             his
             duty
             in
             other
             things
             .
          
        
         
         
           
             That
             is
          
           ,
           if
           a
           man
           be
           truly
           consciencious
           and
           sincere
           in
           those
           more
           substantial
           duties
           of
           righteousness
           ,
           and
           peace
           ,
           and
           
             joy
             in
             the
             holy
             Ghost
          
           ,
           it
           is
           not
           his
           mistakes
           or
           failings
           in
           other
           lesser
           things
           that
           shall
           make
           him
           incapable
           of
           the
           Kingdom
           of
           God.
           
        
         
           There
           are
           several
           expressions
           in
           Scripture
           ,
           whereby
           these
           more
           essential
           and
           necessary
           parts
           of
           Religion
           ,
           are
           distinguished
           from
           those
           of
           lesser
           consequence
           ,
           Heb.
           13.9
           .
           They
           are
           comprehended
           under
           that
           general
           name
           of
           Grace
           ,
           in
           opposition
           to
           
             meats
             .
             'T
             is
             good
             that
             the
             heart
             be
             established
             with
             grace
             ,
             not
             with
             meats
             ,
          
           Matth.
           23.23
           .
           They
           are
           styled
           
             the
             weighty
             matters
             of
             the
             law
             :
             judgment
             ,
             mercy
             ,
             faith
             ,
             love
             ,
          
           in
           opposition
           to
           
             the
             tithing
             of
             mint
             and
             cummin
             .
          
           Very
           frequently
           Obedience
           in
           opposition
           to
           Sacrifice
           :
           To
           be
           washed
           and
           
             cleansed
             ,
             putting
             away
             the
             evil
             of
             our
             doings
             ,
             learning
             to
             do
             well
             ,
             seeking
             to
             do
             judgment
             ,
          
           in
           opposition
           to
           
             incense
             ,
             oblations
          
           ,
           and
           
             new
             moons
          
           ,
           &c.
           
           Isa.
           1.1
           .
           
             Circumcision
             of
             the
             flesh
             ,
             outward
          
           and
           
             according
             to
             the
             letter
          
           ,
           and
           
             circumcision
             of
             the
             heart
             ,
             inward
          
           and
           
             according
             to
             the
             Spirit
          
           .
        
         
         
         
         
         
         
           I
           shall
           mention
           only
           one
           Scripture
           for
           proof
           of
           the
           Point
           :
           1
           Cor.
           3.11
           ,
           12.
           
           If
           a
           man
           hold
           to
           the
           foundation
           
             which
             is
             Iesus
             Christ
          
           ,
           though
           
             he
             build
          
           upon
           this
           foundation
           ,
           
             Gold
             and
             Silver
             ,
             pretious
             Stones
             ,
          
           or
           
             wood
             ,
             hay
             ,
             stubble
             ,
             the
             fire
             shall
             try
             it
             ,
             if
             it
             be
             burnt
             he
             shall
             suffer
             loss
             ,
             but
             he
             himself
             shall
             be
             saved
             .
          
        
         
           By
           
             Gold
             ,
             Silver
          
           and
           
             pretious
             stones
          
           ,
           is
           meant
           pure
           and
           solid
           Doctrine
           ,
           by
           the
           other
           ,
           
             wood
             ,
             hay
          
           ,
           and
           stubble
           is
           signified
           such
           vain
           erroneous
           Doctrine
           ,
           as
           cannot
           endure
           the
           test
           of
           fire
           ,
           the
           fire
           of
           Affliction
           and
           Temptation
           ,
           the
           fire
           of
           the
           Spirit
           which
           searcheth
           and
           proveth
           hidden
           things
           ,
           or
           the
           fire
           of
           the
           last
           day
           ,
           but
           will
           be
           discovered
           and
           consumed
           by
           them
           ,
           to
           the
           loss
           of
           all
           that
           pains
           and
           cost
           ,
           which
           men
           have
           laid
           out
           in
           such
           superstructions
           :
           But
           not
           to
           the
           ruine
           of
           the
           builder
           ,
           for
           
             he
             himself
             shall
             be
             saved
          
           .
        
         
           If
           I
           were
           to
           give
           Instances
           and
           Examples
           for
           the
           confirmation
           of
           this
           truth
           ,
           there
           is
           no
           holy
           man
           ,
           mere
           man
           ,
           that
           ever
           was
           in
           the
           world
           ,
           but
           may
           serve
           as
           a
           witness
           to
           it
           .
           Not
           to
           mention
           the
           antient
           
             Patriarchs
             ,
             Prophets
          
           ,
           the
           Apostles
           themselves
           ,
           who
           were
           none
           of
           them
           
           without
           their
           mistakes
           and
           failings
           at
           some
           time
           or
           other
           ;
           it
           were
           not
           difficult
           to
           produce
           a
           very
           large
           Catalogue
           of
           errors
           ,
           out
           of
           the
           Writings
           of
           the
           ancient
           Fathers
           :
           Who
           tho
           they
           were
           the
           great
           Master-builders
           of
           their
           times
           ,
           and
           by
           their
           holiness
           ,
           zeal
           ,
           learning
           ,
           sufferings
           ,
           did
           in
           their
           generations
           exceedingly
           promote
           the
           work
           of
           the
           Gospel
           ,
           yet
           they
           were
           not
           without
           their
           hay
           and
           stubble
           ;
           every
           one
           of
           them
           being
           obnoxious
           to
           errors
           ,
           and
           some
           of
           them
           to
           none
           of
           the
           least
           :
           Both
           Irenaeus
           and
           
             Iustin
             Martyr
             ,
             Clemens
             Alexandrinus
             ,
             Tertullian
             ,
             Cyprian
             ,
             Origen
             ,
             Hierom
             ,
          
           and
           Augustin
           more
           than
           ever
           he
           retracted
           :
           But
           that
           it
           would
           in
           many
           respects
           be
           inconvenient
           to
           uncover
           their
           nakedness
           .
           And
           those
           amongst
           us
           in
           these
           days
           ,
           who
           either
           really
           are
           ,
           or
           are
           esteemed
           to
           be
           ,
           the
           great
           Luminaries
           of
           Religion
           ,
           they
           are
           not
           greater
           than
           the
           Fathers
           were
           in
           their
           times
           .
           Many
           of
           the
           superstructions
           ,
           which
           they
           lay
           out
           so
           much
           care
           and
           cost
           upon
           ,
           will
           prove
           but
           mere
           hay
           and
           stubble
           ,
           when
           they
           come
           to
           a
           trial
           
             by
             fire
          
           .
        
         
           I
           shall
           but
           mention
           these
           two
           Reasons
           of
           the
           Point
           .
        
         
         
           1.
           
           From
           the
           nature
           of
           Man
           ,
           to
           which
           nothing
           is
           more
           incident
           than
           frailty
           and
           error
           .
           He
           was
           a
           good
           man
           that
           said
           ,
           
             Who
             can
             understand
             his
             errors
          
           ?
           not
           only
           of
           his
           practice
           ,
           but
           his
           judgment
           too
           .
           And
           he
           who
           in
           another
           place
           ,
           
             In
             many
             things
             we
             offend
             all
             .
          
           If
           any
           one
           should
           say
           he
           hath
           no
           error
           ,
           That
           man
           hath
           not
           the
           truth
           in
           him
           .
           Now
           if
           mens
           integrity
           in
           the
           more
           substantial
           parts
           of
           Religion
           did
           not
           secure
           them
           notwithstanding
           these
           errors
           and
           failings
           ,
           no
           man
           living
           could
           be
           saved
           .
        
         
           2.
           
           From
           the
           nature
           of
           Religion
           ,
           which
           comprehends
           under
           it
           things
           of
           several
           natures
           and
           degrees
           .
           There
           are
           some
           things
           
             essential
             ,
             substantial
             ,
             fundamental
          
           ;
           other
           things
           
             circumstantial
             ,
             accidental
          
           .
           Religion
           is
           compared
           to
           a
           building
           ,
           it
           is
           not
           a
           covering
           of
           the
           roof
           with
           thatch
           ,
           or
           leaving
           a
           flaw
           in
           the
           wall
           ,
           but
           only
           a
           failing
           or
           breach
           in
           the
           Foundation
           ,
           that
           will
           cause
           the
           fall
           or
           ruine
           of
           it
           .
           Again
           't
           is
           compared
           to
           a
           new
           life
           and
           nature
           .
           Now
           it
           is
           not
           a
           blackness
           of
           the
           visage
           ,
           or
           deformity
           of
           the
           members
           ,
           nor
           every
           hurt
           or
           wound
           of
           the
           body
           ,
           that
           shall
           prove
           mortal
           ,
           so
           long
           as
           the
           vital
           parts
           remain
           sound
           and
           intire
           :
           And
           on
           the
           
           other
           side
           a
           hurt
           in
           the
           vitals
           would
           prove
           mortal
           ,
           tho
           the
           countenance
           were
           never
           so
           beautiful
           .
           But
           't
           is
           a
           principle
           this
           ,
           so
           very
           obvious
           and
           plain
           and
           without
           any
           dispute
           ,
           that
           it
           will
           be
           needless
           to
           insist
           any
           longer
           upon
           the
           confirmation
           of
           it
           .
        
         
           In
           the
           Application
           of
           this
           Point
           I
           shall
           insist
           only
           upon
           two
           Uses
           ,
           of
           Examination
           ,
           and
           Ehxortation
           .
        
         
           I.
           For
           Examination
           :
           If
           it
           be
           so
           that
           some
           things
           are
           of
           such
           absolute
           necessity
           to
           our
           happiness
           ,
           it
           will
           concern
           us
           then
           to
           examine
           and
           judge
           our selves
           by
           these
           things
           .
           Nothing
           is
           more
           desireable
           ,
           than
           for
           a
           man
           to
           know
           upon
           good
           grounds
           the
           truth
           of
           his
           own
           estate
           and
           condition
           ,
           in
           respect
           of
           his
           interest
           in
           the
           kingdom
           of
           God
           ,
           and
           nothing
           can
           better
           discover
           this
           than
           our
           
             serving
             of
             Christ
          
           in
           
             righteousness
             ,
             peace
          
           and
           
             joy
             in
             the
             holy
             Ghost
          
           .
        
         
           1.
           
           For
           Righteousness
           ,
           by
           this
           I
           told
           you
           before
           we
           are
           to
           understand
           an
           universal
           conformity
           to
           the
           moral
           Law
           ,
           both
           first
           and
           second
           Table
           ,
           with
           subordination
           to
           the
           grace
           of
           faith
           .
           Now
           this
           ,
           as
           it
           concerns
           the
           duties
           of
           the
           first
           Table
           ,
           is
           properly
           called
           Holiness
           ;
           and
           as
           it
           refers
           to
           the
           second
           Table
           ,
           Iustice
           
           or
           righteousness
           ;
           who
           even
           allows
           himself
           in
           a
           neglect
           or
           violation
           of
           either
           of
           these
           ,
           whatever
           he
           may
           think
           of
           himself
           ,
           is
           not
           
             accepted
             of
             God
          
           :
           1.
           
           As
           for
           Holiness
           ,
           we
           are
           told
           expresly
           that
           
             without
             it
             no
             man
             shall
             see
             the
             Lord.
          
           
           And
           elsewhere
           't
           is
           said
           ,
           
             the
             pure
             in
             heart
             shall
             see
             God.
          
           He
           that
           doth
           either
           generally
           omit
           or
           neglect
           the
           duties
           of
           Gods
           worship
           ,
           and
           hath
           not
           an
           holy
           awe
           and
           dread
           upon
           his
           mind
           towards
           matters
           of
           Religion
           ,
           but
           can
           deal
           with
           sacred
           things
           with
           the
           same
           slight
           and
           common
           affection
           ,
           wherewith
           he
           manages
           other
           ordinary
           matters
           ,
           hath
           just
           reason
           to
           suspect
           himself
           as
           
             coming
             short
             of
             the
             kingdom
             of
             God
             :
          
           2.
           
           And
           so
           likewise
           for
           that
           other
           righteousness
           of
           the
           second
           Table
           ,
           referring
           unto
           Iustice
           in
           our
           dealings
           with
           one
           another
           :
           Tho
           the
           having
           of
           this
           be
           not
           enough
           to
           entitle
           us
           to
           the
           Kingdom
           of
           God
           ,
           yet
           the
           want
           of
           it
           ,
           is
           enough
           to
           barr
           us
           from
           it
           .
           'T
           is
           so
           sutable
           to
           the
           light
           of
           nature
           ,
           so
           necessary
           to
           humane
           society
           ,
           that
           there
           is
           not
           any
           one
           kind
           of
           failing
           that
           doth
           more
           scandalize
           the
           profession
           of
           Religion
           ,
           or
           render
           it
           less
           approved
           amongst
           men
           ,
           than
           offences
           of
           this
           kind
           ,
           especially
           
           such
           as
           are
           done
           upon
           pretence
           of
           Religion
           .
        
         
           2.
           
           As
           for
           Peace
           :
           Our
           Saviour
           tells
           us
           ,
           Matth.
           5.9
           .
           
             The
             peace
             makers
             '
             shall
             be
             called
             the
             children
             of
             God.
             By
             this
             shall
             all
             men
             know
             that
             ye
             are
             my
             disciples
             ,
          
           
           
             if
             ye
             love
             one
             another
             .
             Where
             as
             there
             is
             envying
             ,
             and
             strife
             ,
             and
             division
             amongst
             you
             ,
             are
             ye
             not
             carnal
             ,
             and
             walk
             as
             men
             ?
          
           1
           Cor.
           3.3
           .
           The
           Apostle
           makes
           it
           his
           business
           ,
           Gal.
           5.19
           .
           to
           set
           down
           such
           marks
           whereby
           men
           may
           judge
           of
           their
           conditions
           ,
           both
           in
           respect
           of
           the
           fruits
           of
           the
           flesh
           and
           of
           the
           spirit
           .
           And
           amongst
           the
           fruits
           of
           the
           flesh
           ,
           he
           hath
           no
           less
           than
           seven
           several
           expressions
           to
           this
           purpose
           ;
           
             Hatred
             ,
             variance
             ,
             emulation
             ,
             wrath
             ,
             strife
             ,
             sedition
             ,
             envyings
             .
          
           And
           then
           he
           subjoyns
           ,
           ver
           .
           21.
           
           
             They
             who
             do
             such
             things
             shall
             not
             inherit
             the
             kingdom
             of
             God.
          
           And
           in
           the
           next
           verse
           ,
           when
           he
           comes
           to
           reckon
           up
           the
           
             fruits
             of
             the
             spirit
          
           ,
           he
           mentions
           but
           nine
           particulars
           ,
           and
           of
           them
           there
           are
           six
           that
           refer
           to
           this
           grace
           ,
           
             The
             fruit
             of
             the
             spirit
             is
             love
             ,
             peace
             ,
             long-suffering
             ,
             gentleness
             ,
             goodness
             ,
             meekness
             ,
             against
             such
             there
             is
             no
             law
             .
          
           The
           
             New
             Testament
          
           is
           so
           frequent
           and
           so
           express
           in
           this
           point
           ,
           that
           a
           man
           of
           an
           unpeaceable
           
           contentious
           spirit
           must
           very
           grosly
           delude
           himself
           to
           build
           his
           confidence
           upon
           his
           zeal
           in
           lesser
           matters
           with
           the
           neglect
           of
           this
           .
        
         
           3.
           
           And
           so
           in
           the
           third
           place
           ,
           for
           
             joy
             in
             the
             holy
             Ghost
          
           ,
           that
           is
           ,
           a
           cheerful
           and
           sedate
           temper
           of
           mind
           ,
           under
           all
           outward
           dispensations
           ,
           though
           cross
           to
           our
           particular
           hopes
           and
           desires
           ;
           as
           being
           secure
           of
           our
           interest
           in
           him
           who
           hath
           the
           management
           of
           all
           times
           and
           events
           at
           his
           own
           disposal
           ,
           and
           hath
           engaged
           himself
           by
           promise
           to
           order
           them
           so
           ,
           as
           that
           they
           shall
           prove
           for
           the
           best
           to
           those
           that
           love
           him
           .
           This
           is
           a
           duty
           frequently
           insisted
           upon
           in
           Scripture
           ,
           and
           't
           is
           one
           main
           branch
           of
           that
           life
           of
           faith
           ,
           which
           is
           proper
           to
           believers
           .
           And
           therefore
           those
           froward
           peevish
           professors
           ,
           who
           are
           never
           contented
           with
           any
           estate
           ,
           but
           are
           always
           complaining
           ,
           apt
           to
           interpret
           every
           thing
           for
           an
           injury
           and
           unworthy
           dealing
           towards
           them
           ,
           have
           upon
           this
           ground
           just
           cause
           to
           suspect
           themselves
           ,
           of
           much
           impotence
           ,
           unbelief
           ,
           pride
           ,
           want
           of
           that
           lowliness
           and
           meekness
           of
           spirit
           ,
           which
           the
           Gospel
           doth
           require
           .
           If
           upon
           a
           strict
           enquiry
           we
           find
           our selves
           ,
           willfully
           ,
           
           grosly
           negligent
           in
           these
           more
           substantial
           things
           ,
           we
           have
           just
           cause
           to
           suspect
           our
           conditions
           .
        
         
           II.
           I
           have
           but
           one
           Use
           more
           ,
           for
           Exhortation
           ,
           with
           which
           I
           shall
           conclude
           this
           Point
           .
           To
           quicken
           and
           stir
           us
           up
           to
           lay
           out
           our
           strength
           and
           zeal
           for
           the
           promoting
           of
           these
           things
           both
           in
           our selves
           and
           others
           .
           There
           cannot
           be
           any
           more
           effectual
           motive
           ,
           as
           to
           our selves
           ,
           than
           what
           I
           have
           already
           insisted
           upon
           ,
           that
           nothing
           else
           can
           secure
           us
           without
           these
           ,
           and
           that
           these
           will
           secure
           us
           without
           other
           things
           .
        
         
           But
           besides
           ,
           these
           things
           ,
           in
           reference
           to
           our
           doing
           good
           unto
           others
           ,
           will
           be
           more
           effectual
           than
           any
           other
           abilities
           whatsoever
           .
           They
           are
           singular
           advantages
           for
           a
           man
           in
           his
           dealing
           with
           others
           ,
           to
           have
           the
           gift
           of
           wisdom
           ,
           an
           ability
           of
           discerning
           spirits
           ,
           of
           clearing
           and
           opening
           deep
           mysterious
           things
           ,
           a
           mighty
           power
           of
           persuading
           and
           convincing
           .
           But
           to
           all
           these
           ,
           if
           a
           man
           were
           able
           in
           a
           case
           of
           doubt
           ,
           and
           difficulty
           ,
           to
           confirm
           what
           he
           preaches
           by
           a
           miracle
           ,
           one
           would
           think
           ,
           that
           were
           a
           most
           infallible
           way
           of
           subduing
           any
           opposition
           ,
           
           and
           carrying
           all
           before
           him
           .
           And
           yet
           all
           these
           advantages
           would
           signify
           nothing
           ,
           without
           these
           moral
           foundations
           ;
           and
           a
           keeping
           close
           to
           these
           ,
           might
           in
           some
           measure
           be
           effectual
           without
           miracles
           .
           'T
           is
           a
           saying
           of
           a
           Reverend
           Divine
           ,
           
           that
           if
           the
           Gospel
           were
           now
           to
           be
           planted
           again
           ,
           all
           the
           miracles
           in
           the
           world
           ,
           would
           not
           be
           sufficient
           to
           make
           it
           take
           ,
           whilst
           our
           morals
           are
           no
           better
           than
           they
           are
           .
           A
           miracle
           may
           strike
           a
           little
           wonderment
           at
           first
           ,
           but
           good
           morality
           soaks
           and
           sinks
           to
           the
           heart
           .
           And
           therefore
           it
           were
           a
           most
           rational
           thing
           in
           a
           man
           to
           mistrust
           the
           truth
           of
           any
           Miracle
           which
           did
           tend
           to
           the
           prejudice
           of
           things
           morally
           good
           .
           And
           the
           Scripture
           in
           several
           places
           doth
           encourage
           to
           it
           .
           
           Deut.
           13.1
           .
           Upon
           which
           account
           it
           may
           be
           asserted
           that
           the
           sutableness
           of
           the
           doctrine
           of
           the
           Gospel
           ,
           unto
           purest
           ,
           highest
           Morality
           ,
           did
           as
           much
           conduce
           to
           the
           spreading
           of
           it
           ,
           as
           the
           Miracles
           whereby
           it
           was
           confirmed
           .
           And
           therefore
           when
           many
           of
           the
           Pharisees
           did
           pretend
           those
           wonderful
           acts
           of
           our
           Saviour
           to
           be
           done
           by
           Magical
           arts
           and
           the
           help
           of
           the
           Devil
           ,
           they
           were
           presently
           confuted
           
           by
           the
           holiness
           of
           his
           doctrine
           ;
           
             These
             are
             not
             the
             words
             of
             him
             that
             hath
             a
             Devil
             ,
          
           Joh.
           10.21
           .
           And
           what
           can
           be
           said
           higher
           in
           the
           commendation
           of
           any
           thing
           ,
           than
           that
           it
           is
           a
           test
           whereby
           to
           try
           even
           Miracles
           themselves
           ,
           and
           doth
           in
           some
           sense
           give
           authority
           to
           them
           .
        
         
           And
           therefore
           there
           is
           very
           good
           reason
           why
           we
           should
           be
           excited
           to
           a
           great
           zeal
           in
           the
           promoting
           
             righteousness
             ,
             and
             peace
             ,
             and
             joy
             in
             the
             holy
             Ghost
             .
          
           'T
           is
           true
           ,
           subtle
           notions
           and
           questions
           ,
           are
           more
           the
           fashion
           of
           the
           times
           than
           these
           moral
           duties
           ,
           but
           they
           are
           withal
           the
           disease
           of
           the
           times
           ,
           and
           Professors
           now
           if
           ever
           may
           be
           said
           to
           be
           
             sick
             of
             Questions
          
           ,
           as
           the
           phrase
           is
           :
           1
           Tim.
           6.4
           .
           Whereas
           these
           other
           things
           were
           Religion
           before
           any
           of
           these
           fashions
           came
           into
           request
           ,
           and
           will
           be
           so
           when
           they
           are
           laid
           aside
           and
           vanished
           .
           As
           being
           founded
           upon
           that
           universal
           perpetual
           Law
           ,
           written
           in
           every
           mans
           heart
           ,
           which
           can
           never
           be
           either
           augmented
           ,
           or
           diminisht
           ,
           or
           abrogated
           .
           
             Nec
             per
             senatum
             aut
             populum
             solvi
             hac
             lege
             possumus
             .
          
           No
           power
           can
           dispense
           with
           this
           Law
           :
           Nor
           doth
           it
           need
           any
           interpreter
           to
           explain
           it
           .
           
             Non
             erat
             alia
             
             Romae
             ,
             alia
             Athenis
             ,
             alia
             nunc
             ,
             alia
             posthac
             ,
             sed
             &
             omnes
             gentes
             ,
             omni
             tempore
             ,
             una
             lex
             &
             sempiterna
             &
             immutabilis
             continebit
             ,
          
           saith
           the
           
             Roman
             Orator
             .
             'T
             is
             the
             same
             in
             all
             places
             and
             in
             all
             times
          
           ;
           as
           proceeding
           from
           the
           Supreme
           Lawgiver
           ,
           
             towards
             whom
             he
             that
             will
             not
             yield
             obedience
             ,
             must
             deny
             his
             own
             essence
             and
             dependence
          
           ;
           as
           he
           goes
           on
           very
           sublimely
           and
           elegantly
           upon
           that
           subject
           .
        
         
           I
           know
           many
           other
           things
           are
           necessary
           ,
           as
           to
           our
           religious
           state
           ,
           besides
           these
           moral
           Duties
           .
           But
           yet
           these
           are
           the
           primary
           foundations
           .
           And
           nothing
           else
           will
           be
           effectual
           without
           these
           .
        
         
           The
           End
           of
           the
           second
           Sermon
           .
        
      
       
         
         
           The
           Third
           Sermon
           .
        
         
           
             ROM
             .
             XIV
             .
             17.18
             .
          
           
             
               For
               the
               Kingdom
               of
               God
               is
               not
               meat
               and
               drink
               ,
               but
               righteousness
               ▪
               and
               peace
               ,
               and
               joy
               in
               the
               holy
               Ghost
               .
            
             
               For
               he
               that
               in
               these
               things
               serveth
               Christ
               ,
               is
               acceptable
               to
               God
               ,
               and
               approved
               of
               Men.
               
            
          
        
         
           III.
           
           
             THE
             true
             reason
             why
             Christians
             of
             several
             persuasions
             stand
             less
             approved
             towards
             one
             another
             ,
             is
             for
             want
             of
             a
             right
             proportioning
             their
             zeal
             about
             matters
             of
             Religion
             ,
             and
             because
             they
             lay
             out
             more
             of
             their
             strength
             in
             these
             lesser
             things
             ,
             than
             on
             those
             of
             greater
             consequence
             .
          
        
         
           There
           is
           no
           reason
           to
           expect
           that
           the
           minds
           of
           men
           should
           ever
           be
           united
           
           to
           a
           mutual
           liking
           and
           approving
           of
           one
           another
           ,
           till
           they
           can
           come
           to
           be
           more
           truly
           zealous
           ,
           and
           more
           heartily
           concerned
           for
           those
           substantial
           matters
           of
           
             righteousness
             ,
             and
             peace
             ,
             and
             joy
             in
             the
             holy
             Ghost
             ,
          
           than
           for
           those
           circumstantials
           of
           meats
           and
           drinks
           .
        
         
           If
           we
           consult
           the
           state
           of
           the
           Primitive
           times
           ,
           as
           't
           is
           represented
           in
           the
           Acts
           of
           the
           Apostles
           and
           the
           Epistles
           ,
           we
           shall
           find
           that
           this
           was
           the
           occasion
           both
           of
           raising
           and
           keeping
           up
           the
           differences
           amongst
           the
           Christians
           then
           ,
           namely
           ,
           the
           insisting
           more
           upon
           forms
           and
           parties
           ,
           meats
           and
           days
           ,
           some
           being
           for
           Paul
           ,
           others
           for
           Apollos
           ,
           others
           for
           Cephas
           ,
           than
           upon
           the
           substance
           of
           duties
           .
           And
           the
           same
           likewise
           might
           be
           made
           evident
           from
           abundant
           testimony
           out
           of
           Ecclesiastical
           Writers
           ,
           concerning
           the
           following
           Ages
           .
           And
           what
           hath
           been
           the
           state
           of
           things
           in
           our
           own
           times
           is
           sufficiently
           obvious
           to
           any
           easy
           observation
           .
        
         
           There
           are
           two
           heads
           of
           Reasons
           or
           Argument
           ,
           that
           I
           shall
           mention
           for
           proof
           of
           the
           Point
           .
        
         
           1.
           
           From
           the
           nature
           and
           usual
           consequents
           of
           that
           zeal
           whereby
           men
           are
           engaged
           to
           these
           lesser
           things
           .
        
         
         
           2.
           
           From
           the
           nature
           and
           necessary
           fruits
           of
           mens
           being
           devoted
           to
           the
           more
           substantial
           things
           of
           Religion
           .
        
         
           I.
           Zeal
           about
           these
           lesser
           matters
           is
           not
           only
           consistent
           with
           strifes
           and
           divisions
           ,
           but
           is
           many
           times
           the
           very
           occasion
           and
           fewel
           whereby
           they
           are
           begotten
           and
           continued
           amongst
           men
           .
           What
           the
           Apostle
           saith
           concerning
           those
           questions
           which
           he
           calls
           
             foolish
             and
             unlearned
          
           ,
           
           is
           in
           some
           proportion
           true
           concerning
           such
           other
           disputes
           as
           are
           managed
           with
           greater
           vehemence
           than
           they
           ought
           ;
           that
           from
           hence
           cometh
           
             envy
             ,
             strife
             ,
             railings
             ,
             evil
             surmisings
             ,
          
           1
           Tim.
           6.4
           .
           Let
           a
           man
           but
           look
           indifferently
           ,
           round
           about
           him
           ,
           amongst
           all
           the
           kinds
           of
           Parties
           in
           our
           times
           ,
           even
           those
           whom
           in
           his
           own
           judgment
           he
           esteems
           the
           best
           ,
           and
           then
           say
           ,
           whether
           ,
           both
           our
           common
           peace
           and
           the
           power
           of
           Religion
           hath
           not
           suffered
           exceedingly
           upon
           this
           account
           .
           When
           men
           have
           once
           given
           up
           themselves
           to
           controversies
           of
           this
           nature
           ,
           tho
           they
           should
           perhaps
           be
           on
           the
           right
           side
           ,
           yet
           these
           consequences
           do
           ordinarily
           follow
           upon
           it
           .
        
         
         
           1.
           
           Such
           men
           are
           narrowed
           in
           their
           judgments
           ,
           liable
           to
           strong
           prejudices
           upon
           very
           weak
           grounds
           .
        
         
           2.
           
           Soured
           in
           their
           spirits
           ,
           becoming
           more
           censorious
           and
           rugged
           in
           their
           dispositions
           .
        
         
           3.
           
           Vitiated
           in
           their
           morals
           ,
           declining
           in
           the
           duties
           of
           moral
           honesty
           ,
           neglecting
           the
           tyes
           of
           Relations
           ,
           friendship
           ,
           gratitude
           ,
           and
           such
           other
           things
           ,
           as
           should
           secure
           and
           sweeten
           humane
           society
           .
        
         
           4.
           
           Cooled
           in
           their
           zeal
           and
           fervor
           towards
           the
           more
           substantial
           parts
           of
           religion
           ,
           whilst
           they
           are
           wholly
           taken
           up
           with
           the
           prosecution
           of
           lesser
           matters
           .
           That
           man
           hath
           conversed
           but
           a
           little
           in
           the
           world
           ,
           or
           at
           least
           made
           but
           slender
           observation
           ,
           who
           hath
           not
           in
           these
           times
           met
           with
           abundance
           of
           examples
           to
           this
           purpose
           .
        
         
           II.
           The
           second
           Reason
           is
           from
           the
           nature
           of
           these
           more
           weighty
           and
           substantial
           matters
           of
           Religion
           ,
           whose
           property
           ,
           it
           is
           to
           unite
           the
           minds
           of
           men
           and
           heal
           their
           differences
           .
           There
           is
           a
           twofold
           notion
           under
           which
           the
           strifes
           and
           contentions
           amongst
           men
           ,
           may
           be
           considered
           either
           as
           their
           Sin
           or
           Iudgment
           .
        
         
         
           Now
           this
           laying
           out
           our selves
           ,
           upon
           the
           more
           substantial
           matters
           of
           Religion
           ,
           will
           free
           a
           man
           from
           contention
           in
           both
           these
           respects
           .
        
         
           1.
           
           As
           't
           is
           a
           Sin
           :
           By
           freeing
           us
           from
           ,
           and
           strengthening
           us
           against
           many
           of
           those
           temptations
           to
           this
           sin
           that
           others
           are
           exposed
           unto
           .
           He
           that
           makes
           it
           his
           principal
           care
           to
           deal
           righteously
           in
           his
           conversation
           with
           others
           ,
           will
           be
           sure
           thereby
           to
           minister
           less
           occasion
           of
           raising
           strife
           ,
           and
           hath
           the
           advantage
           of
           avoiding
           and
           composing
           those
           heats
           that
           others
           would
           raise
           against
           him
           .
           If
           a
           man
           design
           this
           as
           his
           great
           business
           ,
           to
           
             follow
             the
             things
             that
             make
             for
             peace
             ,
          
           he
           will
           not
           be
           apt
           to
           be
           immersed
           in
           Parties
           ,
           or
           transported
           with
           particular
           interests
           ,
           or
           misled
           by
           the
           affectation
           of
           singularity
           ;
           but
           he
           will
           be
           always
           ready
           to
           put
           the
           best
           construction
           upon
           things
           ,
           to
           pity
           the
           infirmities
           ,
           and
           forgive
           the
           injuries
           of
           others
           .
           He
           that
           is
           able
           to
           rejoyce
           in
           an
           afflicted
           condition
           ,
           is
           thereby
           in
           a
           good
           measure
           freed
           from
           those
           temptations
           of
           hopes
           and
           fears
           whereby
           others
           are
           engaged
           .
           And
           consequently
           will
           be
           less
           concerned
           in
           the
           designes
           of
           men
           ,
           or
           the
           issue
           of
           things
           :
           Such
           
           an
           one
           knows
           how
           to
           be
           content
           with
           his
           present
           state
           ,
           and
           to
           be
           patient
           under
           sufferings
           ;
           and
           if
           he
           should
           not
           prevail
           for
           those
           things
           ,
           which
           others
           will
           needs
           contend
           with
           him
           about
           ,
           yet
           he
           can
           be
           happy
           without
           them
           .
           In
           brief
           ,
           Religion
           doth
           mortify
           those
           inward
           lusts
           ,
           which
           are
           the
           first
           principles
           of
           contentions
           and
           divisions
           without
           us
           .
           It
           makes
           a
           man
           meek
           and
           lowly
           ,
           
             blameless
             and
             harmless
          
           ,
           teaches
           him
           not
           to
           
             revenge
             himself
          
           ,
           but
           
             to
             overcome
             evil
             with
             good
          
           ;
           to
           
             speak
             evil
             of
             no
             man
          
           ,
           to
           be
           
             no
             brawler
          
           ,
           not
           
             to
             strive
          
           ,
           but
           to
           be
           gentle
           and
           humble
           ,
           
             shewing
             all
             meekness
             to
             all
             men
             .
          
        
         
           2.
           
           Sometimes
           contentions
           and
           divisions
           are
           inflicted
           as
           a
           judgment
           ,
           when
           the
           Lord
           is
           pleased
           to
           mix
           a
           perverse
           spirit
           amongst
           men
           ,
           filling
           them
           with
           confusion
           and
           disorder
           ,
           making
           them
           dash
           one
           against
           another
           ,
           till
           they
           are
           broken
           to
           pieces
           .
           Now
           this
           minding
           the
           main
           things
           of
           Religion
           ,
           doth
           likewise
           conduce
           to
           the
           freeing
           of
           us
           from
           this
           .
           The
           Text
           tells
           us
           these
           things
           make
           us
           
             acceptable
             to
             God
          
           :
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Prov.
           16.7
           .
           
             When
             a
             mans
             ways
             please
             the
             Lord
             ,
             he
             will
             make
             his
             enemies
             to
             be
             at
             peace
             with
             him
             .
          
           As
           God
           doth
           sometimes
           
           punish
           disobedience
           ,
           by
           making
           a
           mans
           friends
           to
           become
           his
           enemies
           ,
           so
           is
           he
           pleased
           to
           reward
           obedience
           by
           making
           a
           mans
           enemies
           to
           become
           his
           friends
           .
           He
           
             hath
             the
             hearts
             of
             all
             men
             in
             his
             hands
             ,
          
           and
           can
           bend
           them
           as
           he
           pleaseth
           ;
           and
           he
           hath
           by
           promise
           engaged
           himself
           ,
           either
           so
           to
           change
           their
           affections
           ,
           that
           they
           shall
           be
           friends
           to
           us
           ,
           or
           at
           least
           so
           to
           restrain
           their
           hostility
           that
           they
           shall
           not
           hurt
           us
           ,
           1
           Pet.
           3.13
           .
           
             Who
             is
             he
             that
             will
             harm
             you
             ,
             if
             you
             be
             followers
             of
             that
             which
             is
             good
             ?
          
           If
           a
           man
           be
           truly
           religious
           and
           holy
           ,
           and
           give
           himself
           up
           to
           such
           courses
           ,
           as
           are
           even
           to
           the
           light
           of
           nature
           unquestionably
           good
           ,
           it
           cannot
           be
           but
           that
           he
           must
           hereby
           acquire
           a
           reverence
           and
           esteem
           even
           in
           the
           hearts
           of
           wicked
           men
           .
        
         
           I
           know
           there
           is
           an
           Objection
           against
           this
           ,
           which
           is
           obvious
           to
           every
           one
           ,
           to
           which
           something
           must
           be
           said
           by
           way
           of
           answer
           .
           Did
           not
           our
           Saviour
           tell
           his
           disciples
           that
           they
           should
           
             be
             hated
             of
             all
             men
             for
             his
             sake
             ,
          
           Matth.
           10.22
           .
           And
           doth
           not
           David
           complain
           of
           some
           that
           were
           enemies
           to
           him
           ,
           for
           this
           very
           reason
           ,
           
             because
             he
             was
             a
             follower
             of
             that
             which
             was
             good
             ,
          
           Psal.
           38.20
           .
           
             All
             
             that
             will
             live
             godly
             in
             Christ
             Iesus
             must
             suffer
             persecution
             ,
          
           2
           Tim.
           3.12
           .
           
             Because
             ye
             are
             not
             of
             the
             world
             ,
             therefore
             doth
             the
             world
             hate
             you
             ,
          
           Joh.
           15.19
           .
           with
           several
           other
           scriptures
           ;
           besides
           the
           constant
           experience
           of
           all
           Ages
           to
           the
           same
           purpose
           .
        
         
           To
           this
           it
           may
           be
           answered
           ,
           that
           't
           is
           true
           ,
           there
           is
           in
           Nature
           ,
           a
           necessary
           unavoidable
           enmity
           ,
           betwixt
           light
           and
           darkness
           ,
           good
           and
           evil
           ,
           
             the
             seed
             of
             the
             woman
             and
             the
             seed
             of
             the
             serpent
             .
          
           And
           't
           is
           not
           the
           meaning
           of
           these
           promises
           to
           abolish
           or
           reconcile
           that
           enmity
           or
           opposition
           ,
           which
           is
           founded
           in
           the
           nature
           of
           things
           ,
           but
           only
           to
           suspend
           the
           Acts
           of
           it
           .
           The
           more
           righteous
           any
           man
           is
           ,
           by
           so
           much
           the
           greater
           opposition
           must
           there
           be
           betwixt
           him
           and
           sinners
           .
           But
           yet
           he
           is
           hereby
           after
           a
           more
           especial
           manner
           intitled
           to
           Gods
           protection
           ,
           to
           preserve
           him
           from
           any
           real
           hurt
           ,
           or
           damage
           by
           them
           .
           And
           they
           are
           for
           the
           most
           part
           ,
           the
           imperfections
           and
           failings
           of
           good
           men
           ,
           that
           do
           expose
           them
           to
           sufferings
           of
           this
           nature
           .
           And
           then
           besides
           ,
           tho
           some
           men
           have
           such
           a
           
             superfluity
             of
             malitiousness
          
           ,
           as
           the
           phrase
           is
           Iam.
           1.21
           being
           hardened
           against
           
           the
           common
           principles
           of
           morality
           ,
           as
           to
           express
           a
           hatred
           and
           enmity
           against
           others
           ,
           for
           their
           goodness
           ,
           yet
           it
           is
           not
           so
           with
           all
           ,
           nor
           perhaps
           with
           any
           at
           all
           times
           .
           But
           the
           worst
           of
           men
           ,
           must
           in
           their
           secret
           judgments
           and
           most
           retired
           thoughts
           ,
           bear
           an
           inward
           reverence
           towards
           those
           that
           are
           good
           .
           As
           there
           is
           in
           vice
           a
           natural
           deformity
           ,
           whereby
           it
           doth
           appear
           odious
           ,
           even
           to
           the
           consciences
           of
           those
           who
           are
           guilty
           of
           it
           ;
           so
           is
           there
           a
           beauty
           in
           holiness
           and
           virtue
           ,
           whereby
           it
           appears
           lovely
           even
           to
           those
           mens
           hearts
           ,
           whose
           mouths
           are
           apt
           to
           reproach
           it
           .
           It
           cannot
           be
           but
           that
           some
           men
           will
           be
           apt
           to
           speak
           against
           us
           for
           well-doing
           .
           And
           yet
           well-doing
           is
           the
           best
           way
           to
           
             put
             to
             silence
             the
             ignorance
             of
             foolish
             men
             ,
          
           1
           Pet.
           2.15
           .
           Or
           if
           it
           do
           not
           wholly
           silence
           them
           ,
           but
           that
           they
           will
           be
           speaking
           
             against
             us
             as
             evil
             doers
          
           ,
           yet
           't
           is
           not
           without
           some
           secret
           shame
           ,
           and
           guilt
           of
           being
           false
           accusers
           ,
           1
           Pet.
           3.16
           .
        
         
           And
           so
           much
           may
           serve
           for
           the
           proof
           of
           the
           Point
           .
           I
           come
           now
           to
           the
           Application
           of
           it
           :
           Wherein
           it
           may
           serve
           for
           these
           two
           
             Uses
             ,
             Instruction
          
           and
           Exhortation
           .
        
         
         
           I.
           Information
           :
           If
           it
           be
           so
           ,
           that
           the
           minding
           of
           the
           main
           things
           of
           Religion
           ,
           more
           than
           lesser
           differences
           ,
           be
           that
           which
           must
           render
           us
           
             acceptable
             to
             God
             ,
             and
             approved
             of
             men
             ,
          
           then
           these
           things
           will
           follow
           .
        
         
           1.
           
           We
           have
           reason
           to
           suspect
           that
           our
           ways
           upon
           this
           account
           may
           not
           be
           acceptable
           unto
           God
           ,
           when
           we
           find
           that
           we
           do
           not
           stand
           approved
           to
           men
           ,
           especially
           to
           good
           men
           .
        
         
           2.
           
           'T
           is
           a
           preposterous
           course
           to
           seek
           the
           approbation
           of
           men
           by
           any
           such
           way
           ,
           as
           will
           render
           us
           unacceptable
           to
           God
           ;
           these
           two
           being
           linked
           together
           ,
           both
           in
           their
           own
           natures
           ,
           and
           by
           particular
           promises
           .
           'T
           is
           true
           ,
           a
           man
           may
           get
           into
           the
           favour
           of
           a
           Party
           ,
           by
           appearing
           vehement
           and
           zealous
           in
           some
           particular
           contest
           ,
           but
           this
           will
           render
           him
           less
           approved
           to
           other
           good
           men
           ,
           less
           useful
           in
           his
           generation
           ,
           and
           consequently
           less
           acceptable
           to
           God.
           
        
         
           3.
           
           'T
           is
           a
           vain
           thing
           to
           expect
           any
           peace
           and
           settlement
           amongst
           men
           ,
           till
           they
           come
           to
           be
           more
           concerned
           for
           those
           great
           things
           of
           Religion
           ,
           than
           for
           others
           of
           lesser
           moment
           .
           There
           may
           be
           a
           change
           of
           Forms
           and
           Parties
           
           and
           the
           external
           state
           of
           things
           ,
           but
           their
           minds
           will
           still
           abide
           at
           the
           same
           distance
           ,
           till
           they
           come
           to
           be
           united
           in
           these
           great
           things
           of
           
             righteousness
             ,
             and
             peace
             ,
             and
             joy
             in
             the
             holy
             Ghost
             .
          
           'T
           is
           not
           the
           pouring
           of
           a
           liquor
           from
           one
           vessel
           to
           another
           that
           takes
           off
           its
           sourness
           and
           acrimony
           ,
           without
           such
           a
           mixture
           as
           may
           enter
           into
           it
           ,
           and
           alter
           the
           nature
           of
           it
           .
           If
           men
           would
           make
           this
           to
           be
           their
           great
           design
           and
           business
           to
           strive
           who
           should
           be
           most
           righteous
           ,
           and
           peaceable
           ,
           and
           patient
           ,
           other
           contentions
           amongst
           them
           would
           quickly
           vanish
           .
        
         
           4.
           
           A
           man
           may
           insist
           so
           much
           in
           the
           vindication
           of
           some
           truths
           and
           duties
           ,
           as
           thereby
           to
           bring
           a
           prejudice
           upon
           Religion
           .
           He
           may
           do
           the
           Devils
           work
           by
           his
           endeavours
           to
           promote
           such
           things
           ,
           as
           are
           in
           themselves
           right
           and
           true
           .
           I
           mean
           such
           contests
           ,
           as
           concern
           points
           of
           the
           same
           or
           the
           like
           nature
           ,
           with
           those
           of
           meats
           and
           drinks
           in
           the
           Text.
           
        
         
           But
           what
           then
           may
           some
           say
           ,
           should
           we
           be
           of
           no
           opinion
           in
           such
           things
           ?
           Must
           we
           all
           turn
           Scepticks
           ,
           and
           be
           indifferent
           to
           every
           thing
           ,
           as
           if
           there
           could
           be
           no
           certainty
           ?
        
         
         
           I
           answer
           ,
           by
           no
           means
           ,
           nothing
           less
           ;
           every
           man
           should
           endeavour
           to
           have
           a
           full
           persuasion
           in
           his
           own
           mind
           concerning
           the
           things
           in
           difference
           :
           And
           when
           he
           doth
           well
           understand
           them
           ,
           he
           should
           be
           ready
           to
           assert
           and
           maintain
           them
           ,
           as
           occasion
           may
           be
           offered
           ,
           and
           so
           far
           as
           the
           nature
           of
           the
           things
           will
           bear
           .
        
         
           Only
           herein
           lies
           the
           great
           difficulty
           which
           will
           require
           much
           Christian
           prudence
           and
           consideration
           to
           the
           stating
           of
           it
           ,
           namely
           ,
           how
           to
           proportion
           our
           zeal
           aright
           ,
           in
           reference
           to
           several
           truths
           ,
           which
           I
           shall
           particularly
           speak
           to
           in
           the
           next
           Use.
           
        
         
           II.
           Use
           of
           Exhortation
           .
        
         
           1.
           
           To
           be
           cautious
           and
           considerate
           in
           the
           right
           managing
           of
           our
           differences
           about
           these
           lesser
           things
           .
           There
           was
           never
           any
           Age
           ,
           wherein
           contests
           of
           this
           nature
           have
           not
           been
           in
           fashion
           ;
           tho
           perhaps
           never
           so
           much
           as
           in
           ours
           .
           And
           therefore
           it
           will
           the
           more
           concern
           us
           to
           regulate
           our
           prosecutions
           and
           demeanour
           about
           them
           .
           In
           order
           to
           which
           these
           two
           things
           are
           to
           be
           well
           weighed
           and
           considered
           ,
           namely
           ,
           the
           Evidence
           and
           Importance
           of
           the
           things
           in
           question
           .
        
         
         
           1.
           
           For
           their
           Evidence
           :
           Every
           truth
           ,
           whether
           natural
           or
           revealed
           ,
           is
           not
           alike
           evident
           ;
           some
           are
           more
           obscure
           and
           doubtful
           than
           others
           .
           And
           because
           the
           evidence
           of
           things
           is
           the
           ground
           and
           formal
           reason
           of
           our
           assent
           to
           them
           ,
           therefore
           't
           is
           our
           duty
           to
           proportion
           the
           degrees
           of
           our
           assent
           ,
           to
           those
           of
           our
           evidence
           .
           Not
           to
           be
           doubtful
           in
           things
           that
           are
           clear
           ,
           nor
           to
           be
           confident
           in
           things
           that
           are
           doubtful
           ;
           but
           with
           an
           equal
           disposition
           of
           mind
           ,
           to
           submit
           to
           every
           thing
           according
           to
           its
           clearness
           and
           perspicuity
           :
           In
           opposition
           to
           this
           there
           are
           two
           extreams
           ,
           which
           are
           exceedingly
           prejudicial
           to
           Religion
           (
           especially
           in
           times
           when
           controversies
           and
           disputes
           about
           it
           do
           so
           much
           abound
           )
           namely
           ,
           Scepticalness
           and
           Dogmaticalness
           .
        
         
           1.
           
           By
           Scepticalness
           ,
           I
           mean
           ,
           a
           willingness
           and
           inclination
           of
           mind
           ,
           rather
           to
           comply
           with
           doubts
           and
           objections
           ,
           than
           with
           proofs
           and
           evidences
           ;
           an
           aptness
           to
           pick
           quarrels
           with
           every
           thing
           ,
           tho
           never
           so
           manifest
           ,
           as
           if
           we
           were
           not
           willing
           that
           any
           thing
           should
           be
           certain
           and
           established
           .
           Besides
           the
           insolence
           and
           pride
           which
           is
           the
           ground
           of
           this
           disposition
           ,
           there
           
           
           
           
           
           is
           likewise
           much
           of
           folly
           and
           contradiction
           in
           it
           ,
           whereby
           such
           men
           do
           become
           obnoxious
           unto
           that
           other
           extream
           of
           Dogmaticalness
           ,
           which
           they
           affect
           most
           to
           avoid
           .
           For
           to
           look
           upon
           every
           thing
           as
           doubtful
           ,
           is
           to
           deny
           the
           clear
           evidence
           of
           some
           things
           ;
           and
           't
           is
           as
           well
           dogmaticalness
           to
           deny
           clear
           evidence
           where
           it
           is
           ,
           as
           to
           assert
           it
           where
           it
           is
           not
           .
        
         
           2.
           
           By
           Dogmaticalness
           ,
           I
           mean
           ,
           a
           readines
           to
           be
           over
           confident
           of
           the
           things
           we
           are
           well
           inclined
           to
           ;
           an
           aptness
           to
           own
           every
           thing
           for
           equally
           true
           and
           certain
           ,
           which
           is
           professed
           by
           that
           Company
           or
           Party
           of
           men
           ,
           amongst
           whom
           our
           names
           are
           listed
           ;
           when
           a
           man
           receives
           a
           whole
           System
           of
           doctrine
           by
           the
           bulk
           ,
           as
           if
           every
           thing
           in
           it
           ,
           were
           undoubtedly
           true
           ,
           and
           alike
           evident
           ,
           without
           a
           particular
           enquiry
           into
           the
           grounds
           and
           reasons
           of
           things
           .
           An
           unwillingness
           to
           listen
           unto
           any
           objection
           ,
           which
           may
           seem
           to
           make
           against
           them
           ,
           or
           to
           shake
           their
           certainty
           .
           This
           is
           a
           blameable
           partiality
           on
           the
           other
           hand
           ;
           and
           hath
           in
           it
           the
           like
           inconsistency
           and
           contradiction
           with
           the
           other
           extream
           .
           Such
           Persons
           
           hereby
           exposing
           the
           most
           clear
           and
           manifest
           truths
           to
           the
           suspicion
           of
           error
           ,
           by
           putting
           more
           obscure
           and
           doubtful
           matters
           in
           the
           same
           rank
           with
           them
           .
        
         
           2.
           
           The
           Second
           thing
           to
           be
           considered
           is
           the
           Importance
           of
           the
           matters
           in
           question
           .
           As
           every
           truth
           is
           not
           of
           the
           same
           evidence
           ,
           so
           neither
           is
           it
           of
           the
           same
           necessity
           .
           But
           there
           are
           in
           this
           respect
           likewise
           several
           degrees
           amongst
           them
           :
           Some
           things
           are
           essential
           to
           Religion
           ,
           belonging
           to
           the
           foundation
           ,
           and
           are
           therefore
           necessary
           to
           the
           very
           being
           of
           a
           Christian.
           As
           Righteousness
           in
           the
           Text
           ,
           that
           is
           ,
           faith
           ,
           and
           holiness
           ,
           and
           justice
           ,
           or
           as
           it
           is
           elsewhere
           expressed
           ,
           
             faith
             which
             worketh
             by
             love
          
           :
           Other
           things
           are
           only
           superstructions
           ,
           and
           belong
           only
           to
           the
           well-being
           of
           a
           Christian
           ,
           amongst
           which
           some
           are
           as
           
             gold
             ,
             and
             silver
             ,
             and
             pretious
             stones
             ,
          
           things
           of
           the
           greatest
           value
           amongst
           men
           ,
           next
           to
           life
           and
           being
           ;
           others
           are
           of
           a
           lighter
           consequence
           and
           more
           remote
           from
           the
           foundation
           .
           Now
           herein
           much
           Christian
           prudence
           will
           be
           required
           to
           distinguish
           aright
           ,
           concerning
           the
           importance
           of
           several
           truths
           and
           duties
           ,
           and
           accordingly
           to
           
           proportion
           our
           zeal
           for
           them
           ,
           and
           our
           contention
           about
           them
           .
        
         
           Not
           by
           our
           remisness
           to
           bring
           down
           foundation
           Truths
           to
           the
           same
           rate
           with
           superstructions
           ;
           nor
           by
           our
           forwardness
           on
           the
           other
           hand
           ,
           to
           raise
           up
           superstructions
           unto
           the
           same
           value
           with
           fundamentals
           ;
           which
           are
           the
           two
           extreams
           referring
           to
           the
           importance
           of
           the
           things
           ,
           by
           which
           truth
           it self
           will
           be
           very
           much
           prejudiced
           .
        
         
           1.
           
           Too
           great
           carelesness
           and
           coldness
           about
           necessary
           truths
           ,
           a
           kind
           of
           indifferency
           about
           all
           matters
           of
           Religion
           ,
           as
           if
           they
           were
           all
           alike
           ,
           and
           did
           so
           far
           only
           oblige
           ,
           as
           the
           Civil
           Laws
           of
           several
           Countries
           did
           inforce
           them
           .
           I
           cannot
           say
           of
           this
           extream
           ,
           that
           it
           doth
           encrease
           Controversies
           in
           Religion
           ;
           but
           it
           doth
           that
           which
           is
           much
           worse
           ,
           it
           takes
           away
           the
           subject
           of
           the
           question
           ,
           I
           mean
           Religion
           it self
           .
        
         
           2.
           
           On
           the
           other
           side
           ,
           a
           man
           may
           lay
           too
           great
           a
           weight
           on
           some
           things
           ,
           which
           are
           truths
           and
           duties
           .
           And
           there
           is
           nothing
           more
           ordinary
           than
           for
           good
           men
           ,
           when
           they
           are
           once
           well
           persuaded
           of
           some
           particular
           opinion
           ,
           to
           think
           they
           do
           God
           good
           service
           ,
           
           by
           prosecuting
           it
           with
           their
           utmost
           zeal
           ,
           or
           by
           laying
           greater
           weight
           upon
           it
           than
           the
           nature
           of
           the
           thing
           requires
           ,
           or
           will
           admit
           .
           But
           this
           must
           needs
           be
           of
           very
           dangerous
           consequence
           :
           For
           if
           this
           course
           be
           admitted
           ,
           where
           shall
           it
           end
           ?
           Why
           may
           not
           falshood
           be
           obtruded
           upon
           us
           on
           the
           same
           account
           ?
           If
           we
           once
           transgress
           those
           bounds
           which
           are
           fixed
           by
           the
           nature
           of
           things
           in
           respect
           of
           their
           evidence
           and
           importance
           ,
           there
           can
           be
           no
           security
           against
           the
           wildest
           errors
           in
           the
           world
           .
        
         
           These
           two
           things
           that
           I
           have
           mentioned
           ,
           being
           soberly
           considered
           and
           impartially
           applyed
           ,
           to
           some
           of
           our
           late
           and
           present
           controversies
           ,
           would
           very
           much
           conduce
           to
           the
           healing
           of
           the
           minds
           of
           men
           ,
           and
           taking
           them
           off
           from
           many
           of
           those
           contentions
           and
           animosities
           which
           now
           abound
           .
        
         
           2.
           
           We
           should
           hence
           be
           persuaded
           to
           lay
           out
           our selves
           with
           our
           utmost
           zeal
           and
           intention
           of
           mind
           upon
           those
           great
           things
           of
           
             righteousness
             ,
             and
             peace
             ,
             and
             joy
             in
             the
             holy
             Ghost
             .
          
           It
           were
           easie
           to
           mention
           abundance
           of
           Arguments
           ,
           to
           excite
           and
           quicken
           men
           to
           a
           fervency
           about
           these
           things
           ,
           would
           the
           
           time
           permit
           it
           .
           I
           shall
           very
           briefly
           sum
           up
           what
           remains
           under
           these
           two
           heads
           ,
           the
           Excellency
           and
           Seasonableness
           of
           these
           things
           .
        
         
           1.
           
           From
           their
           Excellency
           :
           There
           are
           but
           two
           kind
           of
           things
           that
           any
           men
           aim
           at
           or
           endeavour
           after
           ,
           to
           get
           into
           the
           favour
           of
           Men
           ,
           and
           of
           God
           ,
           to
           be
           safe
           here
           and
           happy
           hereafter
           .
           Why
           now
           these
           things
           do
           entitle
           us
           to
           both
           ,
           they
           make
           us
           
             to
             be
             accepted
             of
             God
             ,
             and
             approved
             of
             men
             .
          
           They
           are
           not
           only
           duties
           but
           privileges
           ,
           the
           chief
           part
           of
           that
           salvation
           and
           glory
           ,
           which
           we
           are
           capable
           of
           on
           this
           side
           of
           Heaven
           .
           That
           which
           makes
           men
           zealous
           in
           other
           points
           ,
           is
           their
           apprehension
           of
           the
           importance
           and
           clearness
           of
           the
           things
           they
           insist
           upon
           :
           Why
           ,
           there
           can
           be
           nothing
           of
           greater
           importance
           than
           these
           things
           ,
           wherein
           the
           power
           and
           substance
           of
           Religion
           doth
           consist
           .
           And
           as
           for
           their
           evidence
           ,
           let
           it
           be
           supposed
           that
           in
           some
           of
           the
           controversies
           now
           on
           foot
           amongst
           us
           ,
           there
           should
           in
           some
           solemn
           Assembly
           be
           an
           appeal
           made
           to
           heaven
           ,
           to
           determine
           which
           of
           the
           Parties
           were
           in
           the
           right
           :
           If
           upon
           such
           an
           appeal
           ,
           an
           Angel
           should
           immediately
           be
           sent
           down
           ,
           
           or
           men
           should
           rise
           from
           the
           dead
           ,
           and
           declare
           that
           such
           a
           Way
           and
           Party
           were
           in
           the
           right
           ,
           and
           the
           others
           mistaken
           ,
           one
           would
           think
           that
           upon
           such
           an
           advantage
           ,
           men
           might
           have
           good
           ground
           to
           be
           zealous
           and
           confident
           .
           Why
           we
           have
           more
           reason
           to
           be
           zealous
           for
           
             righteousness
             ,
             and
             peace
             ,
             and
             joy
             in
             the
             holy
             Ghost
             ,
          
           than
           men
           would
           have
           upon
           such
           a
           miraculous
           confirmation
           of
           their
           Opinions
           :
           Because
           these
           things
           are
           of
           the
           highest
           importance
           ,
           and
           we
           have
           for
           them
           the
           same
           if
           not
           better
           evidence
           .
           And
           the
           reason
           is
           this
           :
           By
           the
           same
           natural
           light
           which
           convinces
           a
           man
           that
           God
           alone
           is
           Omnipotent
           ,
           and
           can
           only
           do
           miracles
           ,
           that
           he
           is
           infinitely
           good
           ,
           and
           will
           not
           perform
           any
           miracle
           in
           confirmation
           of
           a
           sin
           or
           an
           error
           :
           By
           the
           same
           light
           it
           is
           that
           we
           are
           convinced
           of
           moral
           duties
           .
           But
           now
           we
           cannot
           have
           the
           like
           degree
           of
           evidence
           ,
           that
           this
           or
           that
           particular
           action
           is
           a
           miracle
           ,
           (
           because
           of
           the
           obscurity
           of
           natural
           causes
           )
           as
           we
           may
           that
           holiness
           ,
           and
           righteousness
           ,
           and
           peaceableness
           ,
           are
           duties
           ,
           and
           of
           a
           natural
           goodness
           and
           obligation
           .
           We
           are
           in
           the
           frame
           of
           our
           natures
           better
           fitted
           and
           
           prepared
           to
           understand
           morals
           ,
           than
           naturals
           ,
           what
           is
           honest
           rather
           than
           what
           is
           possible
           ;
           and
           't
           is
           great
           reason
           we
           should
           be
           so
           ,
           because
           we
           are
           more
           concerned
           in
           the
           one
           than
           the
           other
           .
           So
           that
           't
           is
           not
           possible
           there
           should
           be
           any
           better
           evidence
           than
           what
           we
           have
           for
           the
           goodness
           and
           obligation
           of
           these
           things
           .
        
         
           2.
           
           From
           the
           Seasonableness
           of
           these
           things
           ,
           both
           in
           respect
           of
           .
           1.
           
           What
           we
           have
           seen
           in
           the
           Times
           
             lately
             past
          
           ,
           And
           2.
           
           What
           we
           are
           in
           expectation
           of
           for
           the
           future
           .
        
         
           1.
           
           For
           the
           
             time
             past
          
           :
           No
           man
           can
           be
           ignorant
           of
           those
           horrid
           scandals
           that
           have
           been
           brought
           upon
           Religion
           by
           the
           neglect
           of
           these
           moral
           duties
           ,
           under
           the
           highest
           pretences
           of
           zeal
           to
           other
           matters
           .
           Whereby
           some
           men
           have
           been
           induced
           to
           despise
           all
           profession
           of
           Religion
           ,
           as
           being
           but
           mere
           pretence
           and
           design
           ,
           as
           if
           there
           were
           nothing
           in
           it
           of
           reality
           .
           Now
           if
           we
           have
           in
           us
           any
           tenderness
           for
           the
           honor
           of
           Religion
           ,
           if
           we
           would
           make
           up
           that
           breach
           and
           wipe
           off
           that
           blemish
           that
           hath
           in
           this
           respect
           been
           brought
           upon
           it
           ,
           it
           must
           be
           by
           our
           integrity
           and
           zeal
           for
           the
           promoting
           of
           these
           
           more
           substantial
           matters
           ,
           both
           in
           our selves
           and
           others
           .
           'T
           is
           true
           ,
           men
           have
           been
           always
           apt
           to
           rest
           themselves
           in
           moral
           performances
           ,
           as
           if
           they
           alone
           were
           sufficient
           to
           entitle
           us
           to
           heaven
           ,
           and
           consequently
           as
           the
           endeavour
           to
           drive
           them
           off
           from
           such
           presumptions
           as
           these
           ,
           can
           never
           be
           unseasonable
           ,
           so
           on
           the
           other
           hand
           when
           men
           shall
           out
           of
           pretence
           to
           some
           higher
           notions
           and
           attainments
           ,
           dare
           to
           neglect
           and
           violate
           these
           moral
           duties
           ,
           't
           is
           then
           ,
           if
           ever
           ,
           seasonable
           to
           insist
           upon
           the
           necessity
           ,
           and
           importance
           of
           them
           .
        
         
           2.
           
           In
           reference
           to
           that
           settlement
           and
           peace
           ,
           which
           we
           are
           now
           in
           expectation
           of
           ,
           to
           which
           these
           things
           will
           most
           effectually
           conduce
           .
           It
           must
           be
           granted
           that
           't
           is
           beyond
           humane
           contrivance
           to
           find
           out
           any
           infallible
           way
           of
           securing
           future
           events
           ;
           nor
           is
           it
           consistent
           with
           the
           nature
           of
           humane
           affairs
           ,
           which
           are
           often
           swayed
           by
           such
           intricate
           providences
           ,
           as
           we
           are
           not
           able
           to
           fore-see
           or
           comprehend
           the
           reason
           of
           ;
           God
           sometimes
           making
           use
           of
           such
           men
           ,
           who
           are
           most
           vehement
           against
           a
           thing
           to
           be
           the
           chief
           instruments
           of
           promoting
           it
           ,
           and
           those
           
           who
           are
           most
           for
           it
           to
           be
           the
           occasions
           of
           hindering
           it
           .
        
         
           So
           that
           I
           say
           in
           this
           respect
           ,
           there
           is
           a
           necessity
           that
           we
           should
           acquiesce
           in
           such
           fair
           probabilities
           ,
           as
           the
           prudence
           of
           men
           can
           contrive
           and
           the
           state
           of
           things
           will
           admit
           .
           He
           that
           hath
           observed
           those
           various
           providences
           ,
           which
           these
           poor
           distracted
           Nations
           have
           of
           late
           years
           been
           exercised
           with
           ,
           cannot
           but
           take
           notice
           ,
           that
           since
           our
           first
           civil
           tempests
           and
           storms
           ,
           there
           have
           been
           some
           seasons
           wherein
           we
           have
           seemed
           to
           be
           near
           the
           Harbour
           and
           upon
           the
           borders
           of
           settlement
           :
           And
           yet
           in
           the
           midst
           of
           all
           our
           hopes
           ,
           there
           hath
           still
           been
           some
           unexpected
           emergency
           ,
           whereby
           we
           have
           been
           driven
           back
           again
           into
           the
           wide
           Ocean
           ,
           and
           exposed
           to
           all
           our
           former
           fears
           and
           dangers
           .
           What
           may
           be
           the
           issue
           of
           our
           present
           expectations
           ,
           no
           man
           can
           be
           certain
           of
           .
           Only
           of
           this
           we
           may
           be
           most
           sure
           ,
           that
           this
           laying
           out
           our selves
           upon
           the
           duties
           of
           
             righteousness
             ,
             and
             peace
             ,
             and
             joy
             in
             the
             holy
             Ghost
             ,
          
           will
           be
           the
           best
           security
           for
           every
           man
           in
           his
           private
           capacity
           ,
           and
           the
           most
           effectual
           remedy
           for
           the
           publick
           .
        
         
           It
           cannot
           be
           but
           that
           in
           times
           of
           
           change
           and
           revolution
           ,
           mens
           minds
           must
           be
           variously
           exercised
           with
           hopes
           and
           fears
           ,
           according
           as
           their
           several
           interests
           do
           engage
           them
           .
           The
           
             great
             thoughts
             of
             heart
          
           upon
           some
           men
           are
           ,
           how
           they
           may
           be
           secured
           in
           the
           change
           of
           times
           :
           But
           now
           if
           men
           would
           repose
           themselves
           upon
           Scripture
           security
           ,
           I
           would
           refer
           them
           to
           that
           place
           Rom.
           13.3
           .
           
             Wilt
             thou
             not
             then
             be
             afraid
             of
             the
             power
             ?
             do
             that
             which
             is
             good
             ,
             and
             thou
             shalt
             have
             praise
             of
             the
             same
             .
          
           This
           being
           the
           very
           natural
           end
           of
           magistracy
           ,
           
             namely
             ,
             the
             praise
             of
             them
             that
             do
             well
             ,
          
           1
           Pet.
           2.14
           .
        
         
           I
           shall
           shut
           up
           all
           with
           that
           saying
           of
           the
           Apostle
           ,
           1
           Pet.
           3.10
           .
           cited
           out
           of
           the
           34
           Psal.
           
             What
             man
             is
             he
             that
             would
             see
             good
             days
             ?
             Let
             him
             eschew
             evil
             and
             do
             good
             ,
             let
             him
             seek
             peace
             and
             ensue
             it
             .
          
           He
           may
           be
           most
           certain
           by
           this
           means
           to
           be
           entitled
           unto
           the
           
             protection
             of
             God
             :
             For
             the
             eyes
             of
             the
             Lord
             are
             over
             the
             righteous
             ,
             and
             his
             ears
             are
             open
             unto
             their
             prayers
             :
          
           And
           safety
           from
           
             men
             ;
             For
             who
             is
             he
             that
             will
             harm
             you
             if
             you
             be
             followers
             of
             that
             which
             is
             good
             ?
          
        
         
           The
           End
           of
           the
           Third
           Sermon
           .
        
      
       
         
         
         
           The
           Fourth
           Sermon
           .
        
         
           
             TITUS
             II.
             10
             .
          
           
             
               That
               they
               may
               adorn
               the
               doctrine
               of
               God
               our
               Saviour
               in
               all
               things
               .
            
          
        
         
           ST
           .
           Paul
           having
           by
           his
           Preaching
           laid
           the
           foundation
           of
           a
           Christian
           Church
           in
           Crete
           or
           Candia
           ,
           and
           not
           having
           leisure
           to
           reside
           amongst
           them
           ,
           for
           the
           farther
           building
           them
           up
           in
           their
           most
           holy
           faith
           ,
           by
           reason
           of
           his
           employment
           in
           several
           other
           places
           ,
           to
           the
           care
           of
           which
           (
           as
           being
           the
           Apostle
           of
           the
           Gentiles
           )
           he
           was
           engaged
           ,
           he
           doth
           depute
           Titus
           in
           his
           stead
           .
        
         
           And
           for
           his
           better
           encouragement
           and
           direction
           ,
           in
           those
           ministerial
           employments
           committed
           to
           him
           ,
           he
           writes
           to
           him
           this
           Epistle
           ,
           consisting
           (
           besides
           the
           preface
           and
           conclusion
           )
           of
           so
           
           
           
           
           many
           parts
           as
           there
           are
           Chapters
           ,
           which
           are
           three
           .
        
         
           
           The
           first
           being
           concerning
           the
           
             ordaining
             of
             elders
             or
             Bishops
          
           ,
           with
           some
           animadversions
           against
           such
           as
           did
           trouble
           the
           peace
           of
           the
           Church
           .
        
         
           The
           second
           concerning
           those
           
             particular
             duties
          
           that
           belong
           to
           the
           several
           orders
           and
           degrees
           of
           persons
           in
           a
           Family
           .
        
         
           The
           third
           concerning
           the
           
             common
             duties
          
           of
           Christians
           in
           general
           .
        
         
           The
           Text
           is
           under
           the
           Second
           of
           these
           Heads
           ,
           wherein
           Titus
           is
           instructed
           in
           that
           sound
           doctrine
           (
           as'tis
           styled
           ,
           v.
           1.
           )
           whereunto
           he
           was
           to
           exhort
           several
           Ages
           ,
           Sexes
           and
           Orders
           of
           persons
           in
           an
           aeconomical
           relation
           .
        
         
           
             Aged
             men
          
           have
           their
           lesson
           ,
           v.
           2.
           
        
         
           
             Aged
             Women
             ,
             v.
          
           3.
           
           
             Young
             Women
             ,
             v.
          
           4.5
           .
        
         
           
             Young
             men
          
           ,
           and
           more
           particularly
           Titus
           himself
           ,
           as
           being
           under
           that
           rank
           ,
           v.
           6.7
           ,
           8.
           
           
             Servants
             ,
             v.
          
           9.10
           .
        
         
           All
           which
           Exhortations
           are
           enforced
           by
           several
           reasons
           from
           the
           11
           v.
           to
           the
           end
           of
           the
           Chapter
           .
        
         
           That
           which
           Servants
           are
           exhorted
           to
           ,
           is
           a
           submissive
           
             gentleness
             and
             fidelity
          
           ;
           to
           be
           
             obedient
             unto
             their
             own
             Masters
             ,
             
             to
             please
             them
             well
             in
             all
             things
             ,
             not
             answering
             again
             ,
             not
             purloining
             ,
             but
             shewing
             all
             good
             fidelity
             :
          
           Which
           exhortation
           is
           further
           pressed
           upon
           them
           by
           a
           particular
           reason
           ,
           taken
           from
           that
           common
           duty
           incumbent
           upon
           all
           believers
           ,
           to
           bring
           a
           reputation
           upon
           the
           Religion
           which
           they
           did
           profess
           ,
           in
           the
           words
           of
           the
           
             Text
             ,
             That
             they
             may
             adorn
             the
             doctrine
             of
             God
             our
             Saviour
             in
             all
             things
             .
          
        
         
           That
           's
           the
           connexion
           and
           scope
           of
           the
           Text.
           There
           are
           four
           Terms
           which
           may
           seem
           to
           need
           explication
           .
           What
           is
           meant
           by
           ,
           
             They
             adorning
             the
             doctrine
             of
             God
             our
             Saviour
             in
             all
             things
             .
          
        
         
           1.
           
           The
           Subjects
           of
           this
           exhortation
           ,
           in
           the
           word
           they
           ,
           that
           is
           ,
           
             Servants
             ,
             v.
          
           9.
           
           By
           which
           word
           is
           not
           only
           meant
           such
           kind
           of
           Servants
           ,
           as
           are
           now
           in
           use
           amongst
           us
           ,
           
             Conductitij
             ,
             hired
             Servants
          
           ,
           who
           in
           other
           respects
           are
           Freemen
           ,
           and
           can
           let
           themselves
           out
           to
           service
           ,
           upon
           such
           kind
           of
           conditions
           ,
           and
           for
           such
           a
           time
           as
           they
           shall
           agree
           upon
           :
           But
           it
           comprehends
           likewise
           
             Mancipia
             ,
             Slaves
          
           ,
           such
           as
           are
           bought
           and
           sold
           in
           the
           market
           ,
           and
           reckoned
           amongst
           mens
           goods
           and
           chattels
           .
           For
           such
           were
           many
           of
           the
           Servants
           in
           the
           Primitive
           
           times
           .
           Now
           because
           those
           that
           are
           in
           a
           servile
           condition
           are
           naturally
           of
           a
           more
           illiberal
           ,
           rugged
           and
           disingenuous
           temper
           ,
           the
           Apostle
           would
           have
           such
           Servants
           as
           are
           converted
           ,
           to
           manifest
           a
           change
           upon
           themselves
           in
           this
           respect
           ,
           becoming
           more
           mild
           and
           gentle
           in
           their
           carriage
           ,
           whereby
           they
           should
           remove
           that
           prejudice
           and
           scandal
           that
           was
           brought
           upon
           Religion
           by
           others
           :
           As
           if
           the
           privilege
           of
           their
           being
           made
           free
           by
           Christ
           ,
           and
           having
           him
           for
           their
           Master
           ,
           might
           authorize
           them
           to
           be
           more
           stubborn
           and
           insolent
           towards
           their
           civil
           relations
           ,
           and
           not
           to
           remain
           any
           longer
           under
           the
           yoke
           of
           human
           servitude
           .
           It
           would
           bring
           a
           reputation
           upon
           the
           doctrine
           of
           the
           Gospel
           which
           they
           professed
           ,
           when
           others
           should
           by
           experience
           find
           it
           so
           powerful
           upon
           them
           ,
           as
           to
           render
           those
           who
           are
           in
           the
           hardest
           condition
           of
           servitude
           ,
           patient
           and
           submissive
           under
           their
           yoke
           ,
           trusty
           and
           faithful
           in
           their
           duties
           .
        
         
           2.
           
           The
           next
           term
           to
           be
           inquired
           after
           is
           the
           
             Act
             ,
             Adorn.
          
           The
           word
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           it
           signifies
           to
           set
           a
           thing
           off
           for
           its
           best
           advantage
           of
           comliness
           ,
           that
           it
           may
           appear
           grateful
           and
           lovely
           
           to
           the
           beholders
           .
           It
           consists
           in
           two
           things
           ,
           removal
           of
           blemishes
           ,
           and
           addition
           of
           ornaments
           :
           Many
           things
           that
           are
           of
           an
           excellent
           beauty
           in
           their
           own
           native
           simplicities
           ,
           may
           yet
           be
           capable
           of
           such
           supperadditions
           ,
           as
           will
           contribute
           to
           their
           further
           ornament
           .
           Now
           men
           may
           then
           be
           said
           to
           adorn
           their
           profession
           ,
           when
           they
           do
           studiously
           endeavour
           to
           avoid
           all
           such
           uncomely
           actions
           ,
           as
           may
           bring
           a
           prejudice
           upon
           it
           ,
           and
           to
           do
           such
           things
           as
           may
           make
           it
           appear
           most
           amiable
           ,
           and
           win
           over
           others
           to
           a
           love
           of
           it
           .
        
         
           3.
           
           The
           
             Object
             matter
          
           ,
           in
           that
           phrase
           
             The
             doctrine
             of
             God
             our
             Saviour
          
           ;
           whereby
           we
           are
           to
           understand
           the
           Gospel
           ;
           which
           is
           therefore
           said
           to
           be
           the
           doctrine
           of
           Christ
           ,
           because
           he
           is
           the
           chief
           Author
           and
           object
           of
           it
           .
           It
           being
           the
           word
           of
           reconciliation
           by
           him
           .
           Now
           tho
           it
           be
           not
           in
           the
           power
           of
           any
           creature
           to
           add
           any
           thing
           unto
           the
           beauty
           of
           this
           doctrine
           ,
           which
           is
           in
           it self
           
             the
             wisdom
             of
             God
             in
             a
             mystery
             ,
          
           2
           Cor.
           2.7
           .
           The
           
             glorious
             Gospel
          
           ,
           2
           Cor.
           4.4
           .
           
             And
             the
             light
             of
             the
             knowledge
             of
             the
             glory
             of
             God
             in
             the
             face
             of
             Iesus
             Christ
             ,
          
           v.
           6.
           
           
             The
             riches
             of
             the
             glory
             of
             
             God
             ,
          
           Colos.
           1.27
           .
           Which
           are
           some
           of
           the
           highest
           expressions
           of
           beauty
           ,
           that
           words
           can
           reach
           unto
           :
           And
           so
           this
           doctrine
           is
           not
           in
           it self
           capable
           of
           any
           real
           addition
           of
           beauty
           from
           us
           ,
           no
           more
           than
           we
           can
           add
           light
           to
           the
           Sun
           ;
           yet
           God
           is
           pleased
           to
           esteem
           and
           to
           accept
           of
           that
           as
           an
           ornament
           to
           it
           ,
           when
           our
           
             conversation
             is
             as
             becometh
             the
             Gospel
             of
             Christ
             ,
          
           as
           the
           phrase
           is
           Philip.
           1.27
           .
           When
           men
           walk
           sutably
           to
           those
           rules
           of
           goodness
           ,
           and
           purity
           ,
           and
           meekness
           ,
           which
           are
           therein
           so
           often
           insisted
           upon
           .
        
         
           4.
           
           As
           for
           that
           phrase
           ,
           
             All
             things
          
           ,
           it
           do's
           refer
           not
           only
           to
           those
           duties
           of
           Religion
           and
           Worship
           ,
           which
           do
           more
           immediately
           concern
           our
           communion
           with
           himself
           ;
           but
           likewise
           to
           the
           businesses
           of
           our
           conversing
           with
           others
           ,
           to
           our
           managing
           of
           secular
           and
           worldly
           business
           ;
           our
           very
           recreations
           and
           diversions
           should
           not
           be
           without
           a
           savour
           of
           Christianity
           .
           And
           we
           should
           ,
           even
           in
           these
           things
           ,
           give
           evidence
           of
           our
           faith
           ,
           sobriety
           and
           patience
           ,
           and
           humility
           and
           contentedness
           .
           And
           so
           likewise
           for
           the
           duties
           of
           our
           relations
           ,
           even
           the
           meanest
           of
           them
           :
           That
           of
           Servants
           ,
           who
           tho
           they
           
           be
           themselves
           of
           the
           basest
           and
           most
           contemptible
           condition
           ,
           yet
           are
           in
           a
           capacity
           according
           to
           their
           sphere
           ,
           of
           bringing
           honour
           to
           their
           profession
           as
           well
           as
           those
           that
           are
           most
           noble
           .
        
         
           So
           much
           I
           conceive
           sufficient
           for
           the
           explication
           of
           the
           words
           in
           the
           Text.
           Tho
           the
           duty
           here
           mentioned
           do
           by
           its
           particular
           connexion
           in
           this
           place
           more
           immediately
           refer
           to
           those
           that
           are
           in
           the
           relation
           of
           Servants
           ,
           yet
           it
           is
           supposed
           to
           be
           of
           a
           more
           general
           extent
           ,
           and
           to
           reach
           unto
           all
           other
           degrees
           and
           professions
           ,
           for
           whom
           the
           reasons
           of
           it
           will
           hold
           
             à
             fortiori
          
           .
           For
           if
           those
           of
           the
           meanest
           condition
           are
           not
           exempted
           from
           this
           endeavour
           ,
           much
           more
           then
           should
           others
           make
           it
           their
           care
           and
           business
           ,
           who
           have
           greater
           advantages
           for
           it
           ,
           and
           consequently
           greater
           engagements
           to
           it
           .
           And
           according
           to
           this
           more
           general
           extent
           of
           this
           duty
           ,
           I
           intend
           the
           prosecution
           of
           it
           .
        
         
           The
           Doctrine
           I
           would
           insist
           upon
           ,
           is
           this
           :
        
         
           
             It
             is
             the
             duty
             of
             every
             Christian
             so
             to
             demean
             himself
             in
             every
             business
             ,
             condition
             ,
             
             relation
             ,
             as
             may
             adorn
             the
             Gospel
             ,
             and
             win
             over
             others
             to
             a
             love
             of
             it
             .
          
        
         
           There
           is
           a
           special
           care
           to
           be
           had
           to
           the
           comeliness
           of
           our
           actions
           ,
           that
           they
           be
           such
           and
           so
           managed
           ,
           as
           to
           bring
           a
           reputation
           to
           the
           doctrine
           we
           profess
           ,
           and
           make
           it
           seem
           lovely
           in
           the
           eyes
           of
           others
           .
        
         
           I
           might
           cite
           abundance
           of
           proofs
           to
           this
           purpose
           .
           All
           those
           admonitions
           in
           Scripture
           .
           1.
           
           Of
           not
           giving
           offence
           to
           others
           .
           But
           2.
           
           Rather
           winning
           them
           over
           by
           our
           good
           examples
           ,
           are
           but
           other
           kind
           of
           expressions
           signyfing
           the
           same
           thing
           with
           this
           in
           the
           Text.
           
        
         
           Such
           are
           those
           places
           which
           do
           prohibit
           the
           giving
           an
           occasion
           for
           
             the
             name
             of
             God
             and
             his
             doctrine
             to
             be
             blasphemed
             ,
          
           Rom.
           2.24
           .
           1
           Tim.
           6.1
           .
           Or
           
             causing
             the
             way
             of
             truth
             to
             be
             evil
             spoken
             of
             ,
          
           2
           Pet.
           2.2
           .
           Or
           
             giving
             occasion
             to
             the
             adversary
             to
             speak
             reproachfully
             ,
          
           1
           Tim.
           5.14
           .
           Signifying
           that
           special
           care
           and
           caution
           which
           we
           ought
           to
           use
           in
           vindicating
           the
           reputation
           of
           Religion
           .
           Men
           are
           full
           of
           prejudice
           against
           the
           ways
           of
           God
           ,
           apt
           to
           entertain
           hard
           thoughts
           against
           them
           ,
           as
           
           if
           they
           were
           rough
           ,
           deformed
           and
           uneven
           ,
           ready
           to
           catch
           at
           all
           occasions
           of
           confirming
           themselves
           in
           these
           prejudices
           ,
           from
           the
           haltings
           and
           imprudences
           of
           those
           that
           profess
           Religion
           :
           And
           therefore
           it
           should
           be
           their
           endeavour
           to
           be
           very
           wary
           of
           giving
           any
           advantages
           of
           this
           kind
           .
           This
           was
           Nehemiahs
           argument
           ,
           c.
           5.
           v.
           9.
           
           
             Ought
             ye
             not
             to
             walk
             in
             the
             fear
             of
             God
             ,
             because
             of
             the
             reproach
             of
             the
             heathen
             our
             enemies
             ?
          
           And
           in
           this
           very
           Chapter
           of
           the
           Text
           ,
           the
           Apostle
           exhorteth
           that
           their
           
             behaviour
             be
             as
             becometh
             holiness
          
           ,
           v.
           3.
           
             that
             the
             word
             of
             God
             be
             not
             blasphemed
             ,
          
           v.
           5.
           
             that
             he
             who
             is
             of
             the
             contrary
             part
             may
             be
             ashamed
             ,
             having
             no
             evil
             thing
             to
             say
             of
             you
             ,
          
           v.
           8.
           
           So
           again
           ,
           1
           Pet.
           2.12
           .
           For
           this
           reason
           ought
           
             your
             conversation
             to
             be
             honest
             among
             the
             Gentiles
             ,
             that
             whereas
             they
             are
             apt
             to
             speak
             against
             you
             as
             evil
             doers
             ,
          
           
           
             they
             may
             by
             your
             good
             works
             which
             they
             shall
             behold
             ,
             be
             brought
             to
             glorify
             God
             in
             the
             day
             of
             visitation
             .
          
        
         
           To
           this
           purpose
           likewise
           are
           all
           those
           other
           Scriptures
           ,
           which
           do
           mention
           it
           as
           a
           duty
           to
           win
           over
           others
           by
           our
           good
           examples
           .
           To
           let
           
             our
             light
             so
             shine
             before
             men
             ,
          
           
           
             that
             others
             seeing
             our
             good
             works
             may
             glorify
             our
             Father
             which
             is
             in
             
             heaven
          
           ;
           
           
             To
             consider
             one
             another
             ,
             to
             provoke
             unto
             love
             and
             good
             works
             ,
          
           that
           is
           ,
           so
           far
           to
           study
           the
           tempers
           ,
           inclinations
           ,
           interests
           ,
           of
           those
           we
           converse
           with
           ,
           that
           thereby
           we
           may
           be
           able
           to
           take
           the
           right
           advantage
           of
           doing
           good
           upon
           them
           .
           
           
             If
             by
             any
             means
             we
             may
             provoke
             them
             to
             an
             honest
             emulation
             .
          
           So
           Philip.
           2.15
           .
           
             That
             ye
             may
             be
             blameless
             and
             harmless
             ,
             the
             Sons
             of
             God
             ,
             without
             rebuke
             in
             the
             midst
             of
             a
             crooked
             and
             perverse
             generation
             ,
             amongst
             whom
          
           ye
           may
           
             shine
             as
             lights
             in
             the
             world
          
           :
           That
           you
           may
           be
           of
           as
           great
           usefulness
           and
           ornament
           in
           your
           several
           Spheres
           as
           the
           lights
           in
           the
           firmament
           .
        
         
           So
           Womens
           conversations
           ought
           to
           be
           such
           ,
           as
           
             to
             win
             their
             Husbands
          
           ,
           &c.
           
           1
           Pet.
           3.1
           ,
           2.
           
        
         
           I
           shall
           cite
           but
           one
           Text
           more
           for
           the
           proof
           of
           this
           ,
           and
           then
           proceed
           to
           the
           Reasons
           of
           it
           .
           'T
           is
           that
           known
           place
           ,
           Philip.
           4.8
           .
           
             Finally
             ,
             brethren
             ,
             whatsoever
             things
             are
             true
             ,
             whatsoever
             things
             are
             honest
             ,
             whatsoever
             things
             are
             just
             ,
             whatsoever
             things
             are
             pure
             ,
             whatsoever
             things
             are
             lovely
             ,
             whatsoever
             things
             are
             of
             good
             report
             ,
             if
             there
             be
             any
             virtue
             ,
             and
             if
             there
             be
             any
             praise
             ,
             think
             of
             these
             things
             .
          
           Wherein
           the
           Apostle
           doth
           by
           
           a
           peculiar
           strain
           of
           Rhetorick
           inculcate
           upon
           the
           Philippians
           ,
           in
           the
           most
           comprehensive
           words
           ,
           and
           the
           most
           serious
           vehement
           manner
           ,
           all
           such
           lovely
           and
           desireable
           qualifications
           ,
           as
           might
           serve
           to
           adorn
           their
           professions
           .
        
         
           
             Whatsoever
             things
             are
             true
          
           :
           That
           is
           ,
           sincere
           and
           real
           ,
           free
           from
           all
           false
           pretences
           and
           appearances
           .
        
         
           
             Whatsoever
             things
             are
             honest
          
           :
           The
           original
           word
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           signifies
           properly
           venerable
           .
           That
           is
           such
           things
           as
           may
           occasion
           in
           others
           a
           reverend
           esteem
           of
           you
           .
        
         
           
             Whatsoever
             things
             are
             just
          
           :
           That
           is
           ,
           free
           from
           the
           suspicion
           of
           unworthy
           partiality
           or
           base
           ends
           ,
           not
           so
           much
           aiming
           at
           serving
           the
           interest
           of
           a
           Party
           ,
           as
           doing
           that
           which
           is
           in
           it self
           right
           and
           just
           .
        
         
           
             Whatsoever
             things
             are
             pure
          
           :
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           That
           is
           ,
           things
           that
           are
           free
           from
           all
           immodest
           uncomliness
           .
        
         
           
             Whatsoever
             things
             are
             lovely
          
           :
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           That
           is
           ,
           grateful
           and
           benign
           ,
           such
           as
           will
           render
           a
           man
           most
           acceptable
           to
           those
           with
           whom
           he
           converses
           ;
           free
           from
           that
           asperity
           and
           ruggedness
           ,
           which
           do's
           so
           deform
           some
           mens
           carriage
           .
        
         
         
           
             Whatsoever
             things
             are
             of
             good
             report
             :
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           There
           are
           some
           things
           that
           by
           the
           consent
           of
           Nations
           are
           of
           a
           good
           fame
           and
           well
           reputed
           of
           ;
           the
           Apostle
           would
           have
           a
           special
           care
           taken
           of
           such
           matters
           ,
           there
           being
           nothing
           of
           greater
           consequence
           to
           the
           interest
           of
           a
           Profession
           ,
           than
           the
           good
           name
           of
           those
           that
           profess
           it
           .
        
         
           
             If
             there
             be
             any
             virtue
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Which
           Word
           tho
           it
           be
           most
           frequent
           amongst
           the
           Philosophers
           ,
           yet
           't
           is
           very
           seldom
           used
           in
           Scripture
           and
           not
           any
           where
           by
           St.
           Paul
           ,
           excepting
           this
           place
           ,
           as
           being
           perhaps
           too
           low
           an
           expression
           for
           those
           spiritual
           Graces
           ,
           which
           Christians
           ought
           chiefly
           to
           labour
           after
           .
           But
           yet
           as
           for
           all
           those
           things
           that
           are
           commendable
           amongst
           the
           very
           Heathen
           ,
           which
           they
           style
           by
           the
           name
           of
           Virtue
           ,
           Christians
           ought
           not
           to
           be
           defective
           in
           such
           things
           ,
           or
           think
           it
           below
           them
           to
           imitate
           such
           examples
           .
        
         
           
             If
             there
             be
             any
             praise
          
           ,
           whatsoever
           is
           counted
           laudable
           and
           comely
           by
           the
           very
           light
           of
           nature
           ,
           ought
           not
           to
           be
           neglected
           by
           them
           .
        
         
         
           For
           the
           further
           confirmation
           of
           this
           Truth
           ,
           I
           shall
           suggest
           three
           Reasons
           to
           convince
           the
           equity
           of
           it
           .
        
         
           1.
           
           This
           doctrine
           doth
           adorn
           us
           ,
           
           and
           therefore
           't
           is
           but
           reason
           that
           we
           should
           adorn
           it
           .
           We
           are
           all
           of
           us
           naturally
           in
           a
           deformed
           forlorn
           condition
           ,
           being
           
             wretched
             and
             miserable
             ,
             and
             poor
             and
             blind
             and
             naked
             ,
          
           
           and
           't
           is
           alone
           this
           Doctrine
           of
           the
           Gospel
           that
           doth
           furnish
           us
           with
           
             gold
             ,
             and
             eye-salve
             ,
             and
             white
             rayment
          
           to
           enrich
           and
           beautfy
           us
           .
           We
           are
           of
           our selves
           
             children
             of
             darkness
          
           ,
           't
           is
           the
           Gospel
           that
           doth
           
             beget
             us
             again
             to
             a
             lively
             hope
             ,
          
           and
           make
           us
           
             children
             of
             the
             light
          
           ;
           and
           therefore
           't
           is
           but
           reason
           that
           we
           should
           
             walk
             worthy
             of
             our
             vocation
             ,
             and
             as
             becomes
             children
             of
             the
             light
             ,
          
           Ephes.
           5.8
           .
           
             Setting
             forth
             the
             virtues
             of
             him
             that
             called
             us
             into
             his
             marvailous
             light
             ,
          
           1
           Pet.
           2.9
           .
           Light
           is
           one
           of
           the
           most
           glorious
           and
           beautiful
           creatures
           in
           the
           world
           ,
           and
           therefore
           an
           earthly
           and
           sordid
           carriage
           will
           not
           become
           that
           title
           .
           Those
           that
           are
           raised
           to
           this
           privilege
           should
           endeavour
           after
           such
           virtues
           as
           will
           be
           suitable
           to
           it
           .
           Men
           are
           content
           in
           the
           night
           time
           to
           be
           homely
           and
           plain
           ,
           but
           in
           the
           day
           they
           will
           endeavour
           to
           
           have
           their
           garments
           decent
           and
           comely
           about
           them
           .
           So
           should
           Christians
           demean
           themselves
           ;
           remembring
           the
           obligation
           that
           lies
           upon
           them
           from
           their
           calling
           ,
           counting
           it
           a
           greater
           shame
           to
           them
           to
           do
           any
           unworthy
           act
           ,
           under
           the
           glorious
           light
           of
           the
           Gospel
           about
           them
           ,
           and
           the
           illumination
           of
           the
           spirit
           within
           them
           ,
           than
           other
           men
           do
           to
           commit
           any
           filthiness
           in
           the
           face
           of
           the
           Sun.
           Men
           usually
           are
           very
           careful
           to
           advance
           the
           honour
           and
           reputation
           of
           that
           from
           which
           they
           receive
           their
           own
           .
           So
           that
           the
           Law
           of
           gratitude
           doth
           ingage
           us
           to
           this
           duty
           ,
           which
           is
           the
           first
           reason
           .
        
         
           2.
           
           In
           the
           adorning
           of
           our
           professions
           ,
           we
           do
           really
           promote
           our
           own
           advantage
           ,
           
           and
           adorn
           our selves
           ,
           the
           reputation
           of
           that
           redounding
           to
           our
           benefit
           ,
           and
           the
           blemishes
           of
           it
           to
           our
           disparagement
           .
           The
           honor
           and
           esteem
           that
           is
           given
           to
           any
           Profession
           do's
           reflect
           upon
           the
           Professors
           ;
           men
           are
           usually
           very
           sensible
           in
           things
           of
           their
           own
           interest
           ,
           how
           careful
           will
           they
           be
           in
           adorning
           their
           Habitations
           ,
           not
           grudging
           to
           bestow
           much
           labor
           and
           cost
           to
           this
           purpose
           ,
           and
           for
           their
           Bodies
           nothing
           more
           common
           than
           
           vanities
           and
           excess
           in
           the
           adorning
           of
           these
           ;
           and
           yet
           after
           all
           their
           care
           and
           delicacy
           in
           this
           kind
           ,
           these
           bodies
           of
           theirs
           are
           but
           frail
           earthly
           Tabernacles
           and
           must
           shortly
           prove
           worms-meat
           ,
           and
           molder
           away
           into
           their
           original
           dust
           :
           And
           so
           likewise
           for
           their
           Names
           ;
           all
           those
           difficulties
           that
           men
           undergo
           in
           the
           pursuit
           of
           fame
           and
           glory
           ,
           which
           is
           the
           business
           of
           men
           of
           more
           large
           and
           generous
           spirits
           ,
           is
           but
           for
           the
           adorning
           of
           their
           names
           and
           perpetuating
           them
           to
           posterity
           ,
           which
           tho
           it
           have
           its
           proper
           use
           and
           bounds
           ,
           yet
           is
           it
           but
           vanity
           as
           Solomon
           says
           ,
           
             seeing
             that
             which
             now
             is
             ,
             in
             the
             days
             to
             come
             shall
             be
             forgotten
             ,
             Eccles.
          
           2.16
           .
           Every
           generation
           producing
           something
           which
           seems
           new
           and
           strange
           to
           take
           up
           mens
           talk
           and
           wonder
           ,
           and
           to
           drown
           the
           memory
           of
           former
           persons
           and
           actions
           .
        
         
           Now
           if
           we
           would
           do
           any
           thing
           of
           this
           kind
           which
           may
           be
           for
           our
           real
           advantage
           ,
           it
           must
           be
           by
           the
           adorning
           of
           this
           Doctrine
           ,
           which
           abideth
           for
           ever
           .
           The
           sweet
           ornament
           of
           a
           good
           name
           ,
           which
           we
           endeavour
           to
           pour
           upon
           the
           head
           of
           that
           ,
           will
           run
           down
           and
           be
           communicated
           to
           the
           skirts
           
           about
           it
           ,
           all
           that
           belong
           unto
           it
           .
           There
           are
           but
           two
           kind
           of
           things
           that
           may
           justly
           challenge
           any
           care
           from
           us
           of
           this
           nature
           ;
           some
           things
           ought
           to
           be
           adorned
           for
           their
           own
           worth
           and
           dignity
           ,
           other
           things
           for
           that
           special
           affection
           we
           bear
           to
           them
           ,
           and
           the
           desire
           of
           having
           them
           loved
           and
           esteemed
           by
           others
           ;
           in
           both
           which
           respects
           ,
           this
           doctrine
           of
           the
           Gospel
           ought
           to
           be
           preferred
           before
           any
           thing
           else
           ,
           especially
           since
           our
           own
           advantage
           is
           so
           much
           concerned
           in
           it
           .
           That
           is
           a
           second
           Reason
           ,
           the
           Law
           of
           self-love
           doth
           ingage
           it
           .
        
         
           
           3.
           
           And
           lastly
           ,
           which
           may
           serve
           instead
           of
           all
           other
           Reasons
           ,
           this
           is
           the
           great
           end
           of
           our
           Creation
           and
           Being
           ,
           the
           chief
           business
           upon
           which
           we
           were
           sent
           into
           the
           world
           ,
           to
           glorify
           God
           ,
           and
           bring
           honor
           to
           his
           name
           :
           Which
           we
           then
           do
           in
           reference
           to
           others
           ,
           when
           we
           demean
           our selves
           so
           as
           to
           cause
           them
           to
           acknowledge
           and
           speak
           well
           of
           him
           .
           This
           is
           
             to
             walk
             worthy
             of
             the
             Lord
             ,
          
           1
           Thes.
           2.12
           .
           and
           
             as
             becometh
             the
             Gospel
             of
             Christ
             ,
             Philip.
          
           1.27
           .
           When
           those
           that
           of
           themselves
           are
           apt
           
             to
             speak
             evil
          
           of
           our
           Profession
           ,
           
             shall
             by
             our
             good
             conversation
          
           
           be
           convinced
           and
           won
           over
           to
           a
           love
           of
           it
           .
           This
           is
           the
           greatest
           and
           most
           noble
           work
           ,
           that
           any
           man
           is
           capable
           of
           contributing
           unto
           ;
           And
           therefore
           that
           may
           be
           another
           Reason
           to
           enforce
           the
           necessity
           of
           it
           ,
           't
           is
           the
           chief
           end
           of
           our
           Creation
           .
        
         
           I
           shall
           need
           to
           say
           no
           more
           by
           way
           of
           Explication
           or
           Proof
           :
           I
           come
           now
           to
           the
           Application
           of
           this
           Point
           ,
           wherein
           it
           may
           be
           improved
           to
           these
           Uses
           .
        
         
           I.
           For
           Information
           ,
           If
           it
           be
           every
           ones
           duty
           to
           take
           special
           care
           of
           adorning
           his
           profession
           ,
           then
           it
           will
           follow
           :
        
         
           1.
           
           That
           men
           are
           not
           only
           to
           regard
           the
           lawfulness
           of
           their
           actions
           as
           to
           the
           matter
           ,
           but
           the
           comeliness
           of
           them
           too
           as
           to
           the
           manner
           and
           degree
           .
           As
           there
           is
           difference
           betwixt
           clothing
           and
           ornaments
           ,
           so
           is
           there
           betwixt
           the
           mere
           lawfulness
           of
           actions
           and
           the
           comeliness
           of
           them
           .
           A
           Christian
           should
           even
           in
           moral
           duties
           do
           something
           beyond
           the
           common
           level
           of
           men
           ,
           aiming
           at
           things
           that
           are
           more
           generous
           and
           heroical
           ,
           and
           may
           give
           a
           lustre
           to
           his
           profession
           ;
           especially
           in
           such
           matters
           ,
           as
           border
           nearest
           to
           the
           
           proper
           Graces
           of
           Christianity
           ,
           as
           
             gratitude
             ,
             patience
             ,
             meekness
             ,
             self-denial
             .
          
           And
           in
           such
           cases
           where
           other
           ordinary
           men
           may
           be
           supposed
           to
           yield
           unto
           common
           infirmity
           and
           temptation
           ,
           the
           usual
           excuse
           of
           their
           failings
           ;
           he
           should
           press
           on
           with
           greater
           vigor
           as
           considering
           the
           cause
           that
           depends
           upon
           him
           ,
           the
           reputation
           of
           his
           holy
           Profession
           .
           Some
           things
           ,
           that
           for
           the
           substance
           of
           them
           may
           be
           just
           ,
           yet
           being
           performed
           without
           respect
           to
           this
           end
           ,
           may
           prove
           blame
           worthy
           .
           Bonum
           must
           be
           
             ex
             causa
             integra
          
           :
           The
           defect
           of
           any
           such
           circumstance
           whereby
           an
           action
           might
           be
           better
           performed
           ,
           doth
           lay
           a
           blemish
           upon
           it
           .
           Now
           we
           are
           
             to
             provide
             things
             honest
             in
             the
             sight
             of
             all
             men
          
           ;
           to
           acquit
           and
           
             commend
             our selves
             not
             only
             to
             our
             own
             consciences
             ,
          
           but
           to
           
             other
             mens
          
           consciences
           too
           ,
           2
           Cor.
           4.2
           .
           This
           doth
           principally
           consist
           in
           the
           right
           circumstantiating
           of
           actions
           ,
           and
           will
           require
           much
           prudence
           to
           judge
           what
           is
           seasonable
           and
           fit
           .
        
         
           2.
           
           Hence
           it
           will
           follow
           ,
           that
           amongst
           that
           great
           variety
           of
           duties
           ,
           which
           are
           incumbent
           upon
           a
           Christian
           ,
           there
           ought
           to
           be
           a
           special
           regard
           unto
           such
           ,
           as
           are
           of
           general
           approbation
           ,
           and
           
           most
           sutable
           to
           the
           reason
           of
           mankind
           :
           that
           is
           ,
           to
           those
           moral
           duties
           which
           the
           light
           of
           Nature
           doth
           oblige
           unto
           ,
           because
           
             those
             who
             are
             without
          
           ,
           will
           be
           apt
           to
           take
           an
           estimate
           of
           us
           ,
           by
           our
           conformity
           to
           these
           .
           And
           that
           man
           will
           never
           arrive
           to
           the
           esteem
           of
           being
           Religious
           who
           should
           be
           found
           negligent
           and
           defective
           in
           this
           kind
           ,
           either
           in
           respect
           of
           an
           holy
           awe
           and
           fear
           towards
           the
           divine
           Majesty
           which
           he
           doth
           profess
           to
           adore
           ,
           justice
           ,
           equity
           ,
           charity
           ,
           gentleness
           in
           his
           dealing
           and
           conversing
           with
           others
           ;
           these
           things
           being
           of
           an
           universal
           approbation
           ,
           amongst
           men
           that
           pretend
           to
           any
           Religion
           .
           For
           tho
           natural
           men
           are
           apt
           to
           entertain
           prejudices
           and
           hard
           thoughts
           against
           many
           religious
           duties
           ,
           yet
           there
           are
           some
           things
           that
           are
           both
           
             acceptable
             of
             God
          
           ,
           and
           
             approved
             of
             men
             ,
             Rom.
          
           14.18
           .
           And
           that
           is
           ,
           when
           Religion
           is
           not
           so
           much
           put
           in
           meats
           and
           drinks
           and
           external
           forms
           ,
           as
           in
           
             righteousness
             and
             peace
          
           ,
           &c.
           
           'T
           is
           true
           indeed
           ,
           a
           man
           must
           take
           heed
           of
           resting
           in
           these
           moral
           attainments
           ;
           but
           on
           the
           other
           side
           he
           must
           take
           heed
           of
           coming
           short
           of
           them
           too
           .
           He
           that
           pretends
           to
           grace
           and
           doth
           not
           come
           
           up
           to
           these
           ,
           is
           in
           as
           bad
           ,
           and
           (
           in
           many
           respects
           )
           a
           much
           worse
           condition
           ,
           than
           he
           that
           rests
           in
           them
           .
           'T
           is
           true
           likewise
           ,
           that
           there
           may
           be
           much
           danger
           in
           seeking
           to
           please
           men
           ,
           but
           yet
           this
           is
           an
           end
           ,
           which
           we
           may
           and
           should
           propose
           to
           our selves
           even
           in
           our
           religious
           conversation
           ,
           Rom.
           15.2
           .
           
             Let
             every
             one
             please
             his
             neighbour
             :
          
           't
           is
           the
           Apostles
           advice
           there
           ;
           and
           he
           owns
           it
           for
           his
           practice
           ,
           2
           Cor.
           10.33
           .
           
             Even
             as
             I
             please
             all
             men
             in
             all
             things
             ,
             not
             seeking
             mine
             own
             profit
             ,
             but
             the
             profit
             of
             many
             that
             they
             may
             be
             saved
             .
          
           There
           must
           and
           will
           always
           be
           an
           enmity
           betwixt
           
             the
             seed
             of
             the
             Woman
          
           and
           
             the
             seed
             of
             the
             Serpent
          
           ;
           but
           yet
           this
           doth
           not
           hinder
           but
           that
           we
           may
           labour
           for
           so
           much
           favour
           in
           their
           eyes
           as
           may
           give
           us
           advantage
           of
           doing
           good
           upon
           them
           .
           'T
           is
           said
           of
           the
           Apostles
           ,
           that
           they
           
             had
             favour
             with
             all
             the
             people
             ,
          
           Act.
           2.47
           .
           And
           upon
           that
           account
           were
           they
           so
           powerful
           amongst
           them
           .
           Some
           of
           these
           things
           would
           not
           perhaps
           be
           so
           proper
           to
           be
           insisted
           on
           ,
           did
           not
           the
           condition
           of
           the
           times
           make
           them
           seasonable
           ;
           when
           so
           many
           men
           under
           the
           profession
           of
           Religion
           (
           which
           is
           now
           in
           fashion
           ,
           and
           therefore
           easy
           )
           
           do
           indulge
           themselves
           in
           the
           neglect
           of
           moral
           duties
           .
           As
           if
           the
           pretences
           to
           holiness
           ,
           which
           do
           really
           so
           much
           the
           more
           ingage
           to
           these
           things
           ,
           might
           yet
           serve
           as
           a
           dispensation
           from
           them
           ;
           than
           which
           nothing
           can
           be
           more
           uncomely
           .
        
         
           2.
           
           But
           I
           hasten
           to
           a
           second
           Use
           ,
           for
           Reproof
           of
           such
           persons
           who
           are
           so
           far
           from
           being
           Ornaments
           ,
           that
           they
           are
           rather
           spots
           and
           blemishes
           to
           the
           Doctrine
           of
           the
           Gospel
           .
           Such
           are
           of
           two
           kinds
           ,
           Careless
           and
           Scandalous
           Professors
           .
        
         
           I.
           For
           those
           that
           are
           Careless
           and
           Barren
           ,
           who
           are
           wholly
           immersed
           in
           themselves
           ,
           and
           the
           observance
           of
           their
           own
           humours
           ,
           without
           any
           regard
           to
           the
           profiting
           or
           pleasing
           of
           others
           .
           There
           is
           something
           in
           mens
           religious
           conversation
           ,
           answerable
           to
           the
           slovenliness
           of
           their
           outward
           carriage
           ,
           whereby
           others
           are
           made
           averse
           ,
           and
           as
           it
           were
           nauseated
           from
           conversing
           with
           them
           .
           Such
           are
           all
           selfish
           ,
           morose
           ,
           churlish
           ,
           contentious
           men
           ,
           who
           instead
           of
           inviting
           others
           ,
           do
           rather
           discourage
           them
           from
           the
           ways
           of
           Religion
           .
        
         
         
           II.
           For
           such
           as
           are
           scandalous
           ,
           who
           whilst
           they
           profess
           religion
           ,
           do
           allow
           themselves
           in
           some
           notorious
           sins
           :
           And
           sometimes
           commit
           them
           under
           the
           very
           pretence
           of
           Religion
           ;
           as
           the
           Pharisees
           are
           accused
           to
           
             devour
             widows
             houses
          
           ,
           that
           is
           to
           do
           acts
           of
           injustice
           and
           cruelty
           ,
           under
           the
           pretence
           of
           devotion
           and
           zeal
           :
           Both
           these
           are
           an
           abomination
           ,
           but
           especially
           the
           latter
           ,
           which
           doth
           involve
           in
           it
           the
           highest
           affront
           and
           indignity
           against
           religion
           ,
           that
           can
           be
           .
           It
           is
           really
           to
           scoff
           and
           despise
           that
           ,
           to
           which
           in
           appearance
           we
           pretend
           the
           highest
           reverence
           .
           It
           is
           to
           carry
           Christ
           about
           in
           scorn
           to
           be
           derided
           by
           others
           ,
           crying
           
             hail
             King
             of
             the
             Iews
          
           ,
           and
           yet
           
             spitting
             upon
             him
             and
             buffeting
             him
             .
          
           Such
           persons
           are
           so
           far
           from
           adorning
           their
           profession
           ,
           that
           they
           do
           their
           utmost
           to
           disparage
           it
           ,
           and
           make
           it
           appear
           odious
           .
           What
           serious
           man
           would
           be
           invited
           to
           own
           that
           for
           a
           Religion
           ,
           which
           is
           professed
           by
           men
           of
           such
           false
           and
           hateful
           conversations
           .
           There
           are
           two
           things
           I
           would
           briefly
           suggest
           by
           way
           of
           motive
           to
           dissuade
           men
           from
           offending
           in
           either
           of
           these
           kinds
           ,
           viz.
           the
           Unworthiness
           ,
           and
           the
           Danger
           of
           such
           carriage
           .
        
         
         
           1.
           
           'T
           is
           Unworthy
           and
           odious
           to
           cast
           a
           blemish
           and
           reproach
           upon
           that
           to
           which
           we
           owe
           our
           own
           honour
           ;
           to
           destroy
           those
           whom
           we
           are
           bound
           to
           love
           and
           help
           .
           The
           Scripture
           puts
           it
           as
           a
           brand
           upon
           the
           loose
           Sons
           of
           
             Eli
             ,
             Hophni
          
           and
           Phinehas
           ,
           1
           Sam.
           2.17
           .
           That
           
             they
             caused
             men
             to
             abhor
             the
             offerings
             of
             the
             Lord.
          
           And
           nothing
           can
           be
           more
           hateful
           than
           to
           bring
           sacred
           things
           into
           contempt
           :
           It
           was
           
           Iacob's
           complaint
           against
           his
           Sons
           ,
           Simeon
           and
           Levi
           ,
           Gen.
           34.30
           .
           That
           
             they
             had
             made
             him
             to
             stink
             amongst
             the
             inhabitants
             of
             the
             Lord.
          
           So
           doth
           the
           unworthy
           carriage
           of
           Professors
           ,
           cause
           the
           hearts
           of
           others
           to
           rise
           up
           against
           them
           with
           much
           scorn
           and
           detestation
           .
        
         
           2.
           
           And
           as
           it
           is
           unworthy
           ,
           so
           likewise
           is
           it
           dangerous
           ;
           you
           know
           the
           several
           Woes
           in
           Scripture
           denounced
           and
           executed
           against
           those
           that
           give
           offence
           .
           Temporal
           judgements
           upon
           their
           names
           ,
           Malach.
           2.9
           .
           The
           Priests
           that
           caused
           others
           to
           stumble
           at
           the
           Law
           ,
           are
           threatdned
           to
           be
           made
           contemptible
           and
           base
           before
           all
           the
           people
           .
           And
           there
           is
           nothing
           more
           equal
           ,
           than
           that
           those
           who
           expose
           religion
           to
           contempt
           should
           suffer
           under
           it
           themselves
           .
        
         
         
           Judgments
           in
           respect
           of
           life
           :
           Balaam
           was
           for
           this
           reason
           slain
           with
           the
           sword
           ,
           
             because
             he
             taught
          
           Balak
           
             to
             lay
             a
             stumbling
             block
             before
             the
             children
             of
             Israel
             ,
          
           Numb
           .
           31.8
           .
           The
           Sons
           of
           Eli
           were
           upon
           the
           like
           account
           slain
           by
           the
           Philistines
           ,
           1
           Sam.
           4.11
           .
        
         
           But
           that
           's
           not
           all
           :
           For
           besides
           this
           temporal
           death
           ,
           it
           doth
           expose
           a
           man
           likewise
           to
           Eternal
           death
           .
           And
           't
           is
           but
           reason
           that
           it
           should
           be
           so
           ,
           because
           the
           sins
           of
           such
           offenders
           do
           extend
           to
           the
           ruine
           of
           the
           souls
           of
           others
           ;
           they
           doing
           what
           in
           them
           lies
           
             to
             destroy
             those
             for
             whom
             Christ
             dyed
             ,
          
           1
           Cor.
           8.11
           .
           'T
           is
           spoken
           concerning
           the
           abuse
           of
           our
           liberty
           in
           things
           indifferent
           ,
           't
           is
           much
           more
           concerning
           actions
           in
           themselves
           sinful
           .
        
         
           That
           's
           a
           known
           
             Text
             ,
             Matth.
          
           18.6
           .
           
             It
             were
             better
             for
             a
             man
             to
             have
             a
             milstone
             hung
             about
             his
             neck
             ,
             and
             to
             be
             cast
             into
             the
             Sea
             ,
             than
             to
             offend
             one
             of
             these
             little
             ones
             .
          
           Now
           if
           to
           offend
           but
           one
           ,
           and
           that
           a
           little
           one
           ,
           that
           is
           one
           that
           is
           weak
           in
           knowledge
           and
           faith
           ,
           will
           expose
           a
           man
           to
           a
           certain
           and
           dreadful
           vengeance
           ,
           what
           then
           may
           they
           expect
           ,
           who
           in
           regard
           of
           the
           eminency
           of
           their
           place
           ,
           reputation
           ,
           profession
           ,
           
           do
           occasion
           a
           more
           general
           and
           spreading
           scandal
           ,
           both
           in
           respect
           of
           the
           number
           and
           quality
           of
           the
           persons
           offended
           ,
           and
           cause
           the
           ways
           of
           God
           to
           be
           commonly
           evil
           spoken
           of
           ?
           As
           if
           the
           profession
           of
           religion
           ,
           were
           but
           a
           design
           to
           bring
           about
           some
           politick
           ends
           ,
           and
           as
           if
           all
           men
           who
           did
           pretend
           to
           holiness
           were
           to
           be
           suspected
           as
           deceivers
           ;
           if
           those
           that
           brought
           up
           an
           evil
           report
           upon
           the
           Land
           of
           promise
           ,
           were
           so
           severely
           punished
           ,
           
           being
           destroyed
           by
           a
           plague
           from
           heaven
           .
           Certainly
           then
           ,
           the
           offence
           and
           the
           punishment
           ought
           to
           be
           estimated
           to
           be
           as
           much
           greater
           here
           ,
           as
           this
           heavenly
           Canaan
           is
           better
           than
           that
           earthly
           .
        
         
           3.
           
           I
           have
           but
           one
           Use
           more
           ,
           and
           that
           shall
           be
           for
           Exhortation
           ,
           to
           persuade
           us
           unto
           the
           study
           of
           this
           duty
           in
           the
           Text.
           That
           we
           would
           every
           one
           in
           our
           several
           places
           ,
           endeavour
           to
           bring
           honour
           to
           our
           profession
           ,
           and
           to
           vindicate
           it
           from
           those
           reproaches
           ,
           to
           which
           the
           unworthy
           conversation
           of
           some
           professors
           hath
           exposed
           it
           .
           I
           know
           not
           any
           duty
           more
           seasonable
           to
           be
           pressed
           than
           this
           ,
           because
           of
           those
           so
           great
           and
           common
           scandals
           that
           have
           been
           given
           in
           our
           Times
           .
           
           Wherein
           too
           many
           have
           justifyed
           all
           those
           old
           Calumnies
           and
           reproaches
           ,
           which
           the
           malice
           of
           the
           ancient
           Heathen
           was
           wont
           to
           charge
           upon
           the
           primitive
           Christians
           .
        
         
           For
           our
           better
           direction
           in
           the
           performance
           of
           this
           duty
           ,
           you
           may
           please
           to
           remember
           what
           was
           suggested
           before
           .
           That
           the
           nature
           of
           adorning
           doth
           consist
           in
           these
           two
           things
           :
           The
           removal
           of
           Blemishes
           and
           the
           addition
           of
           Ornaments
           .
        
         
           1.
           
           For
           the
           Removal
           of
           Blemishes
           :
           There
           are
           several
           things
           which
           are
           after
           a
           more
           especial
           manner
           blemishes
           to
           the
           conversation
           of
           a
           Christian.
           Besides
           those
           grosser
           vices
           ,
           which
           are
           most
           opposite
           to
           the
           purity
           of
           evangelical
           doctrine
           ,
           by
           which
           this
           profession
           should
           be
           distinguished
           from
           all
           others
           :
           I
           say
           besides
           these
           ,
           there
           are
           some
           actions
           likewise
           ,
           which
           seeming
           not
           to
           contain
           in
           them
           any
           gross
           iniquity
           or
           injustice
           ,
           are
           thereupon
           more
           easily
           fallen
           into
           .
           And
           yet
           being
           destructive
           to
           peace
           and
           friendship
           amongst
           men
           ,
           and
           against
           the
           good
           of
           humane
           Society
           ,
           and
           consequently
           hateful
           to
           the
           generality
           of
           man-kind
           ,
           are
           therefore
           very
           great
           blemishes
           to
           the
           profession
           
           of
           Religion
           .
           Such
           are
           
             suspitiousness
             ,
             evil-surmisings
             ,
             tale-bearers
          
           ,
           which
           are
           the
           
             fewel
             to
             contention
          
           ,
           as
           the
           Wiseman
           speaks
           ,
           Prov.
           26.20
           .
           Malignity
           ,
           that
           is
           an
           aptness
           to
           put
           the
           worst
           construction
           upon
           things
           ,
           
             whispering
             ,
             backbiting
             ,
             rash
             censuring
          
           of
           others
           ;
           which
           things
           in
           the
           opinion
           of
           St.
           Iames
           are
           not
           consistent
           with
           the
           very
           shew
           or
           profession
           of
           Religion
           .
           
             If
             any
             man
             amongst
             you
             seemeth
             to
             be
             religious
             and
             bridleth
             not
             his
             tongue
             ,
             that
             mans
             religion
             is
             vain
             ,
          
           Jam.
           1.26
           .
           Being
           busy-bodies
           ,
           under
           the
           pretence
           of
           zeal
           and
           religion
           ,
           in
           the
           affairs
           of
           others
           ,
           wherein
           we
           are
           not
           concerned
           ,
           which
           is
           very
           apt
           to
           provoke
           men
           unto
           much
           indignation
           and
           prejudice
           .
        
         
           And
           then
           besides
           these
           blemishes
           ,
           which
           concern
           our
           civil
           conversation
           with
           others
           ,
           there
           are
           some
           likewise
           which
           men
           are
           subject
           unto
           in
           the
           performance
           of
           their
           religious
           duties
           .
           An
           imprudent
           openness
           ,
           and
           too
           much
           affecttation
           in
           them
           ,
           as
           if
           we
           did
           them
           to
           be
           seen
           of
           men
           .
           A
           being
           strict
           in
           lesser
           things
           and
           loose
           in
           greater
           ,
           which
           is
           
             to
             walk
             circumspectly
             ,
             as
             fools
             not
             as
             wise
             ,
          
           and
           hath
           usually
           much
           provocation
           in
           it
           .
           There
           are
           several
           other
           
           things
           of
           this
           nature
           ,
           which
           I
           cannot
           stand
           to
           enumerate
           ;
           but
           these
           are
           some
           of
           those
           particular
           failings
           ,
           to
           which
           those
           who
           would
           be
           thought
           the
           more
           strict
           Professors
           are
           subject
           ,
           which
           ought
           to
           be
           avoided
           ,
           as
           being
           after
           a
           more
           especial
           manner
           blemishes
           to
           our
           Profession
           .
        
         
           2.
           
           There
           are
           some
           peculiar
           Virtues
           and
           Graces
           ,
           which
           are
           commended
           to
           us
           ,
           as
           being
           more
           especial
           ornaments
           to
           our
           Profession
           .
        
         
           
           1.
           
           Nothing
           doth
           become
           men
           more
           than
           a
           holy
           reverence
           and
           fear
           in
           speaking
           of
           the
           things
           of
           God.
           There
           is
           an
           uncomeliness
           ,
           and
           there
           may
           be
           a
           superstition
           too
           ,
           in
           the
           unseasonable
           mixing
           of
           sacred
           things
           with
           mirth
           .
        
         
           2.
           
           In
           reference
           to
           others
           nothing
           is
           of
           a
           more
           universal
           approbation
           ,
           than
           Love
           and
           Iustice.
           
        
         
           1.
           
           For
           Love
           ,
           there
           must
           be
           a
           philanthropia
           ,
           extending
           to
           the
           good
           of
           mankind
           and
           publick
           benefit
           ;
           not
           confining
           our
           designs
           within
           the
           narrow
           compass
           of
           our
           own
           private
           advantage
           and
           the
           observance
           of
           our selves
           :
           And
           there
           must
           be
           a
           philadelphia
           too
           ,
           a
           more
           especial
           love
           to
           the
           brethren
           ,
           and
           readiness
           to
           serve
           and
           help
           them
           ,
           especially
           
           for
           such
           as
           are
           in
           distress
           ,
           and
           in
           a
           state
           of
           affliction
           .
           The
           works
           of
           mercy
           to
           such
           are
           not
           only
           sweet
           odors
           in
           the
           sight
           of
           God
           ,
           but
           before
           men
           .
        
         
           2.
           
           And
           so
           for
           Iustice
           likewise
           :
           Uprightness
           and
           single
           heartedness
           ,
           a
           freedome
           from
           guile
           and
           designs
           ,
           being
           commendable
           amongst
           all
           professions
           of
           men
           .
           And
           therefore
           the
           neglect
           or
           want
           of
           these
           must
           needs
           be
           a
           great
           blemish
           amongst
           Christians
           .
           When
           those
           that
           are
           professors
           shall
           be
           more
           ready
           to
           serve
           the
           interest
           of
           a
           Party
           ,
           than
           to
           observe
           the
           rules
           of
           justice
           and
           equity
           ,
           this
           must
           needs
           occasion
           hard
           thoughts
           and
           speeches
           against
           them
           .
        
         
           3.
           
           In
           regard
           of
           our selves
           ;
           the
           holy
           Ghost
           doth
           frequently
           commend
           to
           us
           ,
           
             humility
             ,
             meekness
             ,
             modesty
          
           ,
           as
           being
           the
           most
           comely
           ornaments
           ,
           and
           indeed
           the
           very
           badge
           and
           livery
           of
           our
           Profession
           .
           We
           are
           exhorted
           to
           be
           
             clothed
             with
             humility
          
           ,
           resembling
           it
           to
           a
           garment
           ,
           with
           which
           we
           are
           to
           deck
           our selves
           ;
           and
           
             a
             meek
             and
             quiet
             spirit
          
           is
           expresly
           compared
           unto
           ,
           and
           preferred
           before
           the
           
             adorning
             with
             gold
             and
             apparel
          
           ;
           and
           as
           those
           are
           usually
           valued
           by
           men
           ,
           so
           this
           is
           said
           to
           be
           
             in
             the
             sight
             of
             God
             of
             great
             price
             ,
          
           1
           Pet.
           3.4
           .
           And
           
           the
           Scripture
           styles
           modest
           behaviour
           ,
           neat
           ,
           1
           Tim.
           3.2
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           That
           's
           the
           Word
           ,
           we
           translate
           it
           ,
           
             of
             good
             behaviour
          
           ,
           but
           't
           is
           the
           same
           with
           this
           in
           the
           Text
           ,
           and
           signifies
           properly
           neat
           or
           comely
           .
        
         
           Nothing
           is
           more
           frequently
           inculcated
           in
           the
           Gospel
           ,
           than
           these
           kind
           of
           graces
           ,
           that
           we
           should
           be
           
             gentle
             ,
             easie
             to
             be
             intreated
             ,
          
           favourable
           towards
           the
           infirmities
           of
           others
           ,
           putting
           the
           best
           construction
           upon
           things
           ;
           Being
           soft
           in
           our
           answers
           ,
           
             slow
             to
             anger
             ,
             ready
             to
             forgive
             ,
             overcoming
             evil
             with
             good
             ,
             speaking
             evil
             of
             no
             man
             ,
             being
             no
             brawlers
             ,
             but
             gentle
             ,
             shewing
             all
             meekness
             to
             all
             men
             ,
          
           Titus
           3.2
           .
        
         
           These
           graces
           are
           all
           of
           them
           of
           such
           a
           lovely
           and
           winning
           nature
           ,
           that
           it
           would
           exceedingly
           promote
           the
           interest
           of
           Religion
           if
           they
           did
           more
           shine
           forth
           in
           the
           lives
           of
           those
           who
           call
           themselves
           Professors
           in
           these
           times
           .
        
         
           'T
           is
           true
           ,
           these
           Graces
           do
           more
           naturally
           arise
           from
           a
           condition
           of
           trouble
           and
           suffering
           ,
           as
           the
           primitive
           times
           were
           .
           And
           in
           such
           days
           as
           these
           ,
           when
           the
           profession
           of
           Religion
           is
           in
           fashion
           ,
           and
           advantageous
           to
           a
           mans
           secular
           ends
           ,
           and
           the
           Church
           in
           a
           kind
           
           of
           triumphant
           condition
           ,
           many
           of
           those
           who
           profess
           Religion
           (
           if
           they
           are
           not
           otherwise
           persons
           of
           judgment
           and
           solid
           worth
           )
           are
           more
           apt
           to
           grow
           insolent
           ,
           and
           rugged
           towards
           others
           .
           But
           yet
           these
           Graces
           would
           be
           no
           less
           comely
           now
           ,
           than
           they
           were
           then
           .
           Nay
           the
           greater
           the
           difficulty
           of
           them
           is
           ,
           the
           greater
           would
           their
           ornament
           be
           .
           And
           therefore
           the
           more
           watchful
           ought
           we
           to
           be
           ,
           in
           respect
           of
           the
           temptations
           against
           them
           .
        
         
           I
           know
           there
           are
           several
           other
           things
           which
           some
           men
           make
           choice
           of
           for
           the
           ornaments
           of
           Religion
           ,
           as
           skill
           in
           some
           affected
           insignificant
           phrases
           ,
           or
           some
           high
           airy
           notions
           ,
           zeal
           for
           some
           particular
           forms
           ,
           or
           in
           serving
           the
           interest
           of
           a
           Party
           .
           Nothing
           is
           more
           obvious
           to
           any
           ones
           observation
           ,
           than
           that
           many
           men
           do
           principally
           insist
           upon
           some
           such
           things
           as
           these
           ,
           for
           the
           great
           ornaments
           of
           their
           profession
           ,
           by
           which
           they
           measure
           themselves
           and
           others
           .
        
         
           Whereas
           some
           of
           these
           things
           are
           so
           far
           from
           being
           ornaments
           that
           they
           are
           at
           the
           best
           but
           spots
           and
           blemishes
           ,
           and
           the
           best
           of
           them
           are
           but
           fashions
           ,
           which
           though
           they
           may
           seem
           
           comely
           in
           some
           particular
           place
           and
           seasons
           ,
           yet
           they
           have
           not
           any
           absolute
           beauty
           in
           them
           ,
           and
           at
           another
           time
           will
           appear
           deformed
           .
           Whereas
           these
           other
           things
           I
           have
           mentioned
           ,
           will
           never
           be
           out
           of
           fashion
           ,
           as
           having
           in
           them
           an
           absolute
           beauty
           of
           their
           own
           ,
           not
           depending
           upon
           places
           ,
           times
           ,
           or
           opinion
           .
        
         
           The
           End
           of
           the
           fourth
           Sermon
           .
        
      
       
         
         
           The
           Fifth
           Sermon
           .
           At
           a
           Visitation
           holden
           at
           London
           .
        
         
           
             TITUS
             II.
             15
             .
          
           
             
               These
               things
               speak
               ,
               and
               exhort
               ,
               and
               rebuke
               with
               all
               authority
               :
               
                 LET
                 NO
                 MAN
                 DESPISE
                 THEE
              
               .
            
          
        
         
           THese
           words
           do
           contain
           one
           of
           the
           Apostolical
           Rules
           or
           Canons
           ,
           whereby
           Church
           officers
           are
           directed
           ,
           to
           preserve
           the
           dignity
           of
           their
           places
           ,
           and
           the
           authority
           of
           their
           ministry
           ,
           and
           therefore
           cannot
           be
           unseasonable
           for
           for
           the
           present
           occasion
           and
           solemnity
           .
        
         
           In
           the
           beginning
           of
           this
           Chapter
           the
           Apostle
           had
           mentioned
           that
           
             sound
             Doctrine
          
           ,
           which
           he
           would
           have
           Titus
           
           in
           his
           preaching
           to
           insist
           upon
           ,
           with
           reference
           to
           several
           ages
           ,
           sexes
           ,
           and
           conditions
           of
           persons
           ,
           to
           verse
           11.
           
        
         
           After
           which
           he
           proceeds
           to
           a
           brief
           recapitulation
           of
           those
           more
           general
           duties
           ,
           wherein
           all
           men
           are
           concerned
           ,
           of
           
             Sobriety
             ,
             Righteousness
          
           ,
           and
           Godliness
           :
           And
           takes
           notice
           of
           those
           new
           peculiar
           reasons
           ,
           whereby
           the
           Gospel
           doth
           oblige
           men
           to
           a
           strict
           observance
           of
           these
           moral
           duties
           ,
           namely
           :
           1.
           
           From
           that
           great
           reward
           ,
           which
           it
           doth
           more
           clearly
           propose
           ,
           
             The
             blessed
             hope
             and
             that
             glorious
             appearing
             of
             the
             great
             God
             ,
          
           v.
           13.
           2.
           
           From
           the
           assistance
           which
           it
           gives
           to
           us
           ,
           by
           
             redeeming
             us
             from
             our
             Iniquities
          
           ,
           v.
           14.
           
           Abolishing
           the
           guilt
           ,
           and
           subduing
           the
           power
           of
           sin
           ;
           which
           ought
           to
           be
           very
           powerful
           motives
           ,
           whereby
           Christians
           should
           be
           excited
           ,
           to
           become
           
             a
             peculiar
             people
          
           ,
           separate
           from
           the
           rest
           of
           the
           world
           ,
           
             zealous
             of
             good
             works
          
           ;
           striving
           by
           their
           fervency
           ,
           and
           diligence
           ,
           and
           chearfulness
           ,
           as
           much
           to
           excell
           others
           in
           their
           obedience
           ,
           as
           they
           do
           in
           the
           privileges
           .
        
         
           Having
           mentioned
           these
           great
           fundamental
           duties
           ,
           he
           thereupon
           subjoyns
           this
           exhortation
           ,
           
             these
             things
             speak
             ,
             and
             exhort
             and
             rebuke
             with
             all
             authority
             .
          
        
         
         
           
             These
             things
          
           ,
           i.
           e.
           especially
           these
           more
           substantial
           and
           weighty
           matters
           ,
           wherein
           the
           essence
           of
           Religion
           doth
           consist
           ,
           in
           opposition
           to
           other
           smaller
           points
           of
           less
           evidence
           or
           consequence
           .
        
         
           
             These
             things
             speak
          
           :
           Be
           ready
           to
           instruct
           such
           as
           are
           ignorant
           ,
           in
           these
           duties
           ;
           
             and
             exhort
          
           them
           to
           a
           careful
           observance
           of
           them
           .
           And
           if
           any
           man
           be
           so
           contumacious
           ,
           notwithstanding
           this
           instruction
           and
           exhortation
           ,
           as
           to
           violate
           these
           known
           duties
           ,
           let
           him
           be
           
             rebuked
             with
             all
             authority
          
           .
           Do
           not
           deal
           with
           such
           an
           one
           in
           a
           precarious
           way
           ,
           but
           with
           such
           a
           courage
           and
           majesty
           ,
           as
           may
           become
           him
           who
           hath
           power
           in
           the
           name
           of
           God
           to
           command
           others
           to
           observe
           their
           duties
           .
           The
           messengers
           of
           God
           should
           not
           fear
           the
           faces
           of
           men
           ;
           such
           kind
           of
           matters
           ,
           as
           these
           ,
           are
           of
           that
           evidence
           and
           importance
           ,
           as
           may
           well
           bear
           a
           man
           out
           ,
           to
           speak
           with
           authority
           ,
           and
           to
           strike
           an
           awe
           upon
           the
           hearts
           of
           such
           as
           shall
           gainsay
           and
           oppose
           them
           .
        
         
           And
           in
           order
           to
           this
           ,
           that
           such
           rebukes
           may
           be
           of
           authority
           ,
           and
           the
           more
           effectual
           ;
           the
           Apostle
           adviseth
           to
           take
           special
           care
           ,
           that
           
             no
             man
             despise
             him
          
           .
        
         
         
           Not
           as
           if
           it
           were
           in
           our
           power
           what
           others
           shall
           think
           of
           us
           .
           For
           as
           
             honor
             est
             in
             honorante
          
           ,
           so
           is
           contempt
           likewise
           :
           Men
           will
           take
           the
           liberty
           of
           judging
           as
           they
           please
           ;
           they
           may
           through
           ignorance
           ,
           or
           malice
           ,
           or
           envy
           ,
           have
           mean
           thoughts
           of
           those
           that
           are
           most
           worthy
           ;
           but
           tho
           the
           form
           of
           honour
           be
           not
           in
           our
           power
           ,
           yet
           the
           matter
           of
           it
           is
           ,
           namely
           virtuous
           and
           worthy
           actions
           .
           And
           we
           may
           deserve
           the
           esteem
           of
           others
           ,
           tho
           they
           should
           be
           so
           unjust
           as
           deny
           it
           to
           us
           .
        
         
           So
           that
           the
           meaning
           of
           this
           exhortation
           of
           
             not
             letting
             others
             despise
             us
          
           ,
           must
           be
           ,
           so
           far
           as
           in
           us
           lies
           ,
           we
           must
           be
           careful
           not
           to
           do
           any
           thing
           ,
           which
           may
           give
           occasion
           to
           others
           to
           have
           mean
           and
           despicable
           thoughts
           of
           us
           .
           That
           man's
           exhortations
           and
           rebukes
           must
           needs
           be
           altogether
           vain
           and
           insignificant
           ,
           who
           by
           any
           unworthy
           actions
           hath
           rendered
           himself
           contemptible
           :
           Whereas
           ,
           if
           by
           well-doing
           we
           approve
           our selves
           to
           the
           consciences
           of
           others
           ,
           it
           cannot
           be
           but
           that
           we
           shall
           have
           authority
           with
           them
           .
           Men
           must
           and
           will
           stand
           in
           awe
           of
           us
           ,
           when
           we
           demean
           our selves
           so
           as
           they
           may
           have
           reason
           to
           believe
           that
           
           when
           we
           are
           angry
           ,
           God
           is
           displeased
           with
           them
           .
        
         
           I
           shall
           prosecute
           my
           discourse
           upon
           this
           Text
           ,
           with
           all
           imaginable
           plainness
           under
           these
           three
           heads
           .
        
         
           
             1.
             
             I
             shall
             endeavour
             to
             shew
             what
             despising
             is
             ,
             and
             wherein
             it
             consists
             .
          
           
             2.
             
             Of
             what
             great
             consequence
             it
             is
             ,
             that
             Ministers
             should
             preserve
             themselves
             from
             contempt
             .
          
           
             3.
             
             The
             means
             how
             this
             may
             be
             done
             .
          
        
         
           And
           then
           conclude
           all
           with
           some
           brief
           application
           .
        
         
           I.
           Concerning
           the
           nature
           of
           despising
           ,
           what
           it
           is
           ,
           and
           wherein
           it
           consists
           :
           It
           signifies
           briefly
           ,
           cheap
           and
           low
           thoughts
           of
           a
           person
           ,
           together
           with
           a
           suitable
           demeanour
           towards
           him
           .
        
         
           The
           most
           proper
           object
           of
           it
           ,
           is
           littleness
           and
           impotence
           .
           Whatever
           we
           apprehend
           to
           be
           of
           any
           kind
           of
           power
           ,
           we
           have
           a
           suitable
           regard
           to
           it
           .
           If
           it
           be
           of
           a
           hurtful
           nature
           ,
           we
           hate
           and
           fear
           and
           take
           care
           to
           avoid
           it
           :
           But
           as
           for
           such
           things
           as
           are
           little
           and
           impotent
           ,
           not
           able
           to
           do
           either
           good
           or
           hurt
           ,
           we
           are
           not
           any
           further
           concerned
           for
           them
           ,
           but
           barely
           to
           despise
           and
           contemn
           them
           .
        
         
         
           'T
           is
           properly
           opposed
           to
           honouring
           ;
           both
           of
           them
           being
           originally
           acts
           of
           the
           understanding
           ,
           in
           passing
           judgment
           upon
           the
           nature
           of
           things
           .
        
         
           When
           we
           do
           in
           our
           minds
           own
           or
           acknowledge
           the
           real
           worth
           or
           virtue
           of
           any
           one
           ,
           this
           is
           
             inward
             honouring
          
           ;
           when
           we
           testify
           this
           by
           our
           words
           or
           actions
           ,
           this
           is
           external
           honouring
           :
           And
           so
           on
           the
           other
           side
           ,
           when
           we
           do
           in
           our
           thoughts
           take
           notice
           of
           and
           acknowledge
           the
           vileness
           or
           worthlesness
           of
           things
           or
           persons
           ,
           this
           is
           
             inward
             despising
          
           ,
           which
           in
           Scripture
           phrase
           is
           styled
           ,
           
           
             counting
             a
             thing
             vile
             ,
             setting
             it
             at
             nought
             ,
             esteeming
             it
             as
             dung
             .
          
           When
           we
           testify
           this
           by
           words
           or
           actions
           ,
           this
           is
           
             external
             contempt
          
           ,
           and
           in
           Scripture
           phrase
           is
           expressed
           by
           
             kicking
             at
             a
             thing
          
           ;
           
           
             treading
             it
             under
             our
             feet
             ,
             casting
             it
             behind
             us
             ,
             turning
             our
             back
             upon
             it
             ,
             puffing
             at
             it
             .
          
           
        
         
           Both
           these
           abstractly
           considered
           ,
           are
           of
           an
           indifferent
           nature
           ,
           neither
           good
           nor
           evil
           in
           themselves
           ,
           but
           as
           they
           are
           circumstantiated
           by
           their
           manner
           ,
           and
           measure
           ,
           and
           objects
           .
           Every
           man
           should
           proportion
           his
           esteem
           of
           things
           ,
           according
           to
           the
           real
           value
           of
           them
           ,
           not
           
             calling
             good
             evil
             ,
             or
             evil
             good
             .
          
           Where
           
           there
           is
           no
           real
           worth
           men
           may
           ,
           and
           should
           despise
           ;
           nor
           ought
           they
           towards
           such
           things
           to
           give
           any
           honour
           .
           'T
           is
           as
           much
           a
           mans
           duty
           
             to
             contemn
             a
             vile
             person
          
           ,
           
           
             as
             to
             honour
             them
             that
             fear
             the
             Lord
          
           ▪
        
         
           'T
           is
           true
           ,
           we
           should
           abstract
           betwixt
           the
           calling
           and
           persons
           of
           others
           .
           There
           may
           be
           a
           reverence
           due
           to
           the
           calling
           ,
           when
           there
           is
           none
           due
           to
           the
           person
           but
           only
           upon
           account
           of
           his
           calling
           ;
           and
           't
           is
           a
           sin
           in
           men
           not
           to
           distinguish
           in
           such
           cases
           .
           But
           withall
           't
           is
           so
           easie
           ,
           so
           common
           ,
           so
           natural
           a
           thing
           ,
           for
           the
           scandal
           of
           a
           person
           to
           reflect
           upon
           his
           profession
           ,
           that
           it
           shall
           be
           put
           upon
           his
           account
           ,
           as
           being
           part
           of
           his
           guilt
           ,
           that
           he
           hath
           laid
           a
           stumbling
           block
           in
           the
           way
           of
           others
           ,
           by
           causing
           them
           to
           speak
           evil
           of
           his
           profession
           .
           And
           as
           things
           now
           are
           in
           the
           world
           ,
           nothing
           can
           be
           more
           vain
           ,
           than
           for
           men
           to
           think
           that
           the
           
             dignity
             of
             their
             places
          
           will
           keep
           up
           their
           esteem
           in
           the
           hearts
           of
           others
           ,
           without
           the
           foundation
           of
           
             real
             worth
             in
             their
             persons
          
           .
        
         
           Now
           amongst
           all
           other
           things
           whatsoever
           ,
           there
           is
           nothing
           that
           hath
           in
           it
           so
           much
           provocation
           as
           contempt
           .
           'T
           is
           much
           worse
           than
           
             hatred
             ;
             that
          
           supposeth
           
           a
           man
           to
           be
           considerable
           .
           The
           Philosophers
           make
           it
           to
           be
           the
           occasion
           of
           all
           anger
           :
           And
           experience
           tells
           us
           ,
           't
           is
           one
           of
           the
           hardest
           things
           to
           be
           born
           ,
           even
           by
           wise
           and
           good
           men
           .
        
         
           And
           so
           much
           shall
           serve
           to
           be
           spoken
           concerning
           the
           first
           head
           ,
           the
           nature
           of
           despising
           ,
           &c.
           
           I
           proceed
           to
           the
           second
           .
        
         
           II.
           Of
           what
           great
           importance
           it
           is
           for
           persons
           in
           this
           sacred
           function
           ,
           to
           preserve
           themselves
           from
           contempt
           .
           Which
           may
           be
           made
           evident
           by
           three
           kind
           of
           arguments
           ,
           upon
           the
           account
           of
           1.
           
           Fitness
           and
           Congruity
           :
           2.
           
           Necessity
           and
           Duty
           :
           and
           3.
           
           Interest
           and
           advantage
           .
        
         
           1.
           
           Upon
           the
           account
           of
           Fitness
           and
           Congruity
           :
           The
           Apostle
           had
           declared
           it
           as
           a
           rule
           a
           little
           before
           the
           Text
           ,
           v.
           10.
           
           That
           
             Servants
             should
             adorn
             the
             doctrine
             of
             God
             our
             Saviour
             in
             all
             things
             .
          
           By
           Servants
           in
           those
           times
           are
           meant
           ,
           amongst
           others
           ,
           such
           as
           were
           slaves
           ,
           bought
           and
           sold
           in
           the
           Market
           ,
           the
           lowest
           and
           basest
           condition
           of
           men
           ;
           and
           yet
           these
           are
           obliged
           by
           the
           rules
           of
           Christianity
           ,
           so
           to
           demean
           themselves
           ,
           as
           to
           
             adorn
             their
             profession
          
           ,
           and
           win
           over
           others
           to
           a
           love
           of
           it
           ;
           and
           therefore
           those
           of
           a
           higher
           calling
           and
           station
           ,
           must
           needs
           be
           so
           much
           
           the
           more
           obliged
           to
           this
           ,
           as
           they
           have
           greater
           abilities
           and
           opportunities
           for
           it
           .
        
         
           The
           men
           of
           our
           Calling
           ought
           to
           be
           of
           such
           eminence
           ,
           that
           others
           in
           comparison
           to
           them
           ,
           may
           be
           called
           Grex
           ,
           the
           Flock
           ,
           of
           which
           we
           are
           the
           Governours
           and
           Pastors
           .
           'T
           is
           required
           as
           a
           previous
           condition
           to
           capacitate
           a
           man
           for
           this
           Calling
           ,
           that
           he
           must
           have
           
             a
             good
             report
             of
             those
             that
             are
             without
             ,
          
           1
           Tim.
           3.7
           .
           i.
           e.
           of
           the
           Heathens
           and
           Unbelievers
           ;
           who
           ,
           tho
           they
           are
           not
           competent
           judges
           of
           faith
           and
           opinions
           ,
           yet
           they
           may
           be
           of
           manners
           and
           honesty
           ▪
           And
           if
           this
           be
           required
           to
           admission
           into
           that
           Calling
           ,
           't
           is
           most
           reasonable
           that
           men
           should
           not
           lose
           it
           afterwards
           .
           We
           are
           the
           
             lights
             of
             the
             world
          
           ,
           and
           therefore
           ought
           to
           contribute
           to
           the
           beauty
           of
           it
           :
           The
           
             salt
             of
             the
             Earth
          
           ,
           and
           therefore
           ought
           to
           be
           of
           grateful
           and
           savoury
           conversation
           .
        
         
           There
           lies
           a
           more
           peculiar
           obligation
           upon
           persons
           in
           publick
           places
           ,
           to
           preserve
           their
           reputations
           clear
           and
           without
           blemish
           .
           The
           higher
           any
           thing
           is
           situated
           in
           the
           universe
           ,
           the
           more
           lustre
           hath
           it
           ,
           as
           the
           Stars
           :
           And
           so
           likewise
           is
           it
           in
           the
           body
           ,
           the
           
           superior
           parts
           ,
           the
           face
           and
           eyes
           ,
           are
           the
           proper
           seat
           for
           beauty
           and
           comeliness
           .
        
         
           A
           private
           person
           is
           not
           so
           much
           concerned
           to
           look
           after
           publick
           fame
           ,
           as
           he
           who
           is
           engaged
           in
           publick
           employment
           .
           That
           kind
           of
           generous
           virtue
           which
           can
           abundantly
           satisfie
           it self
           with
           the
           conscience
           of
           well-doing
           ,
           while
           in
           a
           private
           station
           ,
           if
           once
           called
           to
           any
           such
           employment
           ,
           where
           it
           must
           be
           useful
           to
           others
           by
           its
           Authority
           ,
           't
           is
           most
           fitting
           then
           ,
           that
           it
           should
           seek
           the
           aid
           of
           opinion
           and
           publick
           esteem
           .
           Because
           't
           is
           this
           which
           rules
           the
           world
           ,
           and
           stamps
           upon
           things
           the
           rates
           at
           which
           they
           are
           to
           pass
           .
           Not
           that
           this
           can
           add
           any
           thing
           to
           a
           mans
           virtue
           ,
           more
           than
           the
           light
           of
           the
           Sun
           doth
           to
           the
           beauty
           of
           the
           other
           creatures
           in
           the
           universe
           ,
           but
           only
           render
           it
           more
           conspicuous
           and
           visible
           to
           others
           ,
           who
           are
           to
           be
           influenced
           by
           it
           .
           That
           's
           the
           first
           argument
           :
           There
           is
           a
           Congruity
           that
           such
           persons
           ,
           as
           are
           of
           
             publick
             employment
          
           ,
           should
           be
           of
           
             publick
             esteem
          
           .
        
         
           2.
           
           'T
           is
           necessary
           also
           ,
           upon
           the
           account
           of
           Duty
           ,
           both
           towards
           others
           and
           our selves
           .
        
         
         
           1.
           
           With
           respect
           to
           those
           with
           whom
           we
           converse
           ,
           who
           are
           committed
           to
           our
           charge
           ;
           towards
           whom
           we
           must
           needs
           be
           alltogether
           insignificant
           and
           as
           mere
           cyphers
           ,
           unless
           we
           demean
           our selves
           so
           as
           to
           be
           reverenced
           by
           them
           .
        
         
           There
           are
           two
           things
           which
           every
           man
           ought
           with
           his
           utmost
           care
           to
           attend
           unto
           ,
           Conscience
           and
           Credit
           .
        
         
           The
           first
           chiefly
           for
           our selves
           ,
           the
           other
           both
           for
           our selves
           and
           others
           :
           
             Nobis
             est
             necessaria
             vita
             nostra
             ,
             aliis
             fama
             nostra
             :
          
           As
           St.
           Austin
           speaks
           .
           He
           is
           cruel
           to
           himself
           who
           neglects
           the
           first
           ,
           and
           he
           is
           both
           imprudent
           to
           himself
           ,
           and
           useless
           to
           others
           ,
           who
           neglects
           the
           second
           .
        
         
           When
           God
           gives
           men
           favour
           and
           respect
           in
           the
           eyes
           of
           others
           ,
           the
           proper
           improvement
           of
           it
           is
           ,
           to
           make
           use
           of
           it
           as
           an
           advantage
           for
           prevailing
           with
           them
           ,
           and
           doing
           good
           upon
           them
           .
           Whereas
           without
           this
           ,
           all
           that
           a
           man
           can
           do
           or
           say
           must
           be
           ineffectual
           .
           If
           he
           himself
           be
           once
           looked
           upon
           as
           contemptible
           ,
           't
           is
           not
           to
           be
           expected
           that
           others
           should
           have
           any
           regard
           to
           his
           exhortations
           or
           counsels
           .
           You
           know
           the
           story
           of
           that
           people
           ,
           who
           refused
           
           their
           consent
           to
           a
           good
           Law
           ,
           because
           it
           was
           proposed
           by
           a
           vile
           person
           .
        
         
           Authority
           in
           the
           first
           notion
           of
           it
           is
           a
           relative
           term
           ,
           and
           doth
           import
           that
           reverend
           opinion
           which
           men
           have
           concerning
           the
           persons
           of
           others
           :
           It
           consists
           of
           Love
           and
           Fear
           .
           It
           supposes
           as
           its
           correlate
           ,
           Venerableness
           ,
           that
           is
           goodness
           and
           power
           ,
           in
           the
           persons
           whom
           it
           refers
           to
           .
           And
           these
           two
           ,
           according
           to
           the
           rule
           of
           Relations
           ,
           
             mutuò
             se
             ponunt
             &
             tollunt
          
           .
           Where
           there
           is
           no
           venerableness
           ,
           there
           can
           be
           no
           authority
           ,
           in
           this
           sense
           .
        
         
           2.
           
           Upon
           account
           of
           duty
           towards
           our selves
           ,
           who
           by
           being
           despised
           may
           be
           rendred
           desperate
           ;
           there
           being
           no
           such
           way
           to
           make
           a
           man
           loose
           and
           profligate
           as
           to
           have
           a
           blasted
           name
           .
           Shame
           is
           one
           of
           the
           most
           powerful
           curbs
           to
           restrain
           men
           from
           unworthy
           courses
           ,
           and
           where
           this
           doth
           not
           ,
           there
           is
           little
           hope
           that
           any
           thing
           else
           should
           prevail
           .
           Reproach
           is
           styled
           
             the
             snare
             of
             the
             Devil
          
           ,
           1
           Tim.
           3.7
           .
           Because
           they
           who
           are
           deservedly
           fallen
           under
           this
           ,
           are
           as
           much
           in
           his
           power
           ,
           and
           at
           his
           disposal
           ,
           as
           if
           he
           had
           taken
           them
           in
           a
           snare
        
         
         
           The
           appetite
           of
           glory
           is
           that
           natural
           principle
           ,
           whereby
           we
           are
           to
           be
           quickned
           unto
           virtuous
           actions
           .
           And
           without
           a
           sense
           of
           honour
           ,
           no
           man
           is
           like
           ever
           to
           attempt
           any
           thing
           that
           is
           great
           and
           noble
           .
           
             Negligere
             quid
             de
             se
             quisque
             sentiat
             ,
             non
             solum
             arrogantis
             est
             ,
             sed
             etiam
             dissoluti
             ,
          
           saith
           Tully
           .
           No
           man
           doth
           neglect
           or
           despise
           a
           good
           name
           ,
           but
           such
           a
           one
           ,
           as
           doth
           either
           
             despair
             of
          
           ,
           or
           
             resolve
             against
          
           ,
           doing
           any
           thing
           that
           may
           deserve
           it
           .
        
         
           3.
           
           'T
           is
           highly
           advantageous
           upon
           the
           account
           of
           Interest
           .
           And
           that
           both
           in
           regard
           to
           the
           benefit
           to
           be
           hereby
           obtained
           ,
           and
           the
           mischief
           to
           be
           avoided
           .
        
         
           1.
           
           For
           the
           advantage
           accruing
           to
           us
           ,
           by
           preserving
           our selves
           from
           being
           despised
           :
           Honour
           is
           the
           greatest
           blessing
           among
           all
           humane
           things
           which
           this
           world
           can
           afford
           us
           ;
           infinitely
           to
           be
           preferred
           before
           riches
           or
           pleasures
           ,
           and
           in
           some
           cases
           before
           life
           it self
           .
           
             A
             good
             name
             is
             rather
             to
             be
             chosen
             than
             great
             riches
          
           ;
           
           
             and
             loving
             favour
             rather
             than
             silver
             or
             gold
             .
          
           One
           that
           is
           a
           generous
           virtuous
           man
           ,
           will
           chuse
           to
           die
           rather
           than
           to
           do
           any
           thing
           that
           may
           justly
           expose
           him
           to
           infamy
           .
           St.
           Paul
           was
           
           of
           this
           mind
           ,
           1
           Cor.
           9.15
           .
           
             It
             were
             better
             for
             me
             to
             die
             ,
             than
             that
             any
             should
             make
             my
             glorying
             void
             .
          
        
         
           And
           because
           't
           is
           a
           thing
           of
           so
           great
           excellency
           ,
           therefore
           do
           we
           pay
           it
           ,
           as
           the
           best
           service
           we
           can
           do
           ,
           to
           God
           ,
           and
           to
           his
           Deputies
           ,
           magistrates
           and
           parents
           .
           'T
           is
           the
           reward
           of
           virtue
           ,
           and
           therefore
           doth
           highly
           deserve
           our
           esteem
           .
        
         
           Besides
           the
           advantage
           we
           have
           by
           this
           while
           we
           live
           ,
           't
           is
           one
           of
           those
           things
           ,
           that
           will
           abide
           after
           us
           ,
           when
           we
           are
           gone
           out
           of
           the
           world
           ,
           and
           for
           that
           reason
           a
           special
           regard
           is
           to
           be
           had
           to
           it
           ;
           and
           the
           more
           wise
           and
           virtuous
           any
           man
           is
           ,
           the
           more
           care
           will
           he
           take
           to
           transmit
           a
           grateful
           memory
           of
           himself
           to
           future
           times
           :
           And
           if
           he
           must
           be
           spoken
           of
           after
           his
           departure
           ,
           that
           he
           be
           well
           spoken
           of
           ,
           that
           his
           name
           may
           be
           as
           a
           
             pretious
             ointment
          
           ,
           leaving
           a
           perfume
           behind
           it
           ,
           that
           men
           may
           
             rise
             up
          
           at
           the
           mention
           of
           him
           and
           
             call
             him
             blessed
          
           .
        
         
           2.
           
           'T
           is
           our
           interest
           ,
           in
           reference
           to
           the
           avoiding
           of
           that
           mischief
           which
           we
           may
           otherwise
           be
           exposed
           unto
           by
           doing
           things
           that
           will
           render
           us
           despicable
           .
           I
           shall
           mention
           only
           two
           
           places
           of
           Scripture
           which
           will
           afford
           abundant
           proof
           to
           this
           purpose
           .
           One
           is
           ,
           1
           Sam.
           2.17
           .
           Where
           't
           is
           said
           of
           the
           Sons
           of
           Eli
           ,
           that
           they
           did
           by
           their
           scandalous
           carriage
           
             render
             themselves
             vile
             before
             all
             the
             assembly
             ,
             and
             caused
             them
             to
             abhor
             the
             offerings
             of
             the
             Lord.
          
           And
           't
           is
           worth
           your
           special
           notice
           ,
           that
           which
           follows
           upon
           this
           .
           I
           do
           not
           know
           any
           more
           dreadful
           threats
           in
           the
           whole
           Bible
           .
           Chap.
           3.11
           ,
           God
           tells
           them
           ,
           that
           he
           will
           execute
           his
           vengeance
           upon
           them
           in
           such
           a
           manner
           ,
           as
           shall
           strike
           a
           dread
           and
           horror
           by
           the
           very
           relation
           of
           it
           ,
           and
           
             cause
             both
             the
             ears
             of
             them
             that
             hear
             it
             to
             tingle
             .
          
           And
           again
           ,
           v.
           14.
           
           
             I
             have
             sworn
             to
             the
             house
             of
             Eli
             ,
             that
             their
             iniquity
             shall
             not
             be
             purged
             with
             sacrifices
             nor
             with
             offerings
             for
             ever
             :
          
           i.
           e.
           Those
           very
           means
           which
           were
           appointed
           as
           the
           remedy
           and
           expiation
           for
           other
           mens
           sins
           shall
           be
           no
           benefit
           to
           
             them
             .
             Sacrifices
          
           and
           Offerings
           were
           the
           things
           about
           which
           they
           had
           offended
           ,
           by
           rendering
           them
           contemptible
           ,
           causing
           others
           to
           abhor
           them
           :
           And
           therefore
           no
           reason
           for
           such
           persons
           to
           expect
           any
           remedy
           from
           them
           ,
           whatsoever
           their
           particular
           repentance
           might
           do
           ,
           as
           to
           the
           saving
           of
           their
           souls
           .
           
           The
           offences
           they
           had
           committed
           were
           so
           highly
           scandalous
           ,
           that
           God
           was
           immutably
           resolved
           ,
           
             (
             he
             had
             sworn
             it
          
           )
           to
           execute
           upon
           them
           some
           signal
           vengeance
           in
           this
           life
           that
           should
           manifest
           to
           the
           world
           how
           much
           he
           was
           concerned
           ,
           for
           that
           dishonour
           which
           these
           men
           had
           cast
           upon
           his
           Worship
           .
           Which
           judgments
           did
           afterwards
           accordingly
           come
           to
           pass
           in
           the
           suddain
           death
           of
           Eli
           and
           his
           
             two
             Sons
          
           ,
           and
           his
           
             Daughter
             in
             Law
          
           ,
           in
           the
           rejection
           of
           Abiathar
           from
           the
           Priests
           office
           ,
           
           and
           in
           that
           Massacre
           committed
           by
           Saul
           at
           Nob
           ,
           upon
           
             fourscore
             and
             five
             Priests
             of
             this
             family
             ,
          
           
           
             together
             with
             their
             wives
             and
             children
             and
             servants
             .
          
        
         
           The
           other
           Scripture
           is
           
             that
             ,
             Malach
          
           2.
           towards
           the
           beginning
           ,
           where
           speaking
           of
           such
           Priests
           ,
           as
           by
           their
           unworthy
           carriage
           ,
           did
           render
           the
           publick
           worship
           contemptible
           ,
           
           and
           
             cause
             others
             to
             stumble
             at
             the
             Law
             ,
          
           God
           threatens
           that
           
             he
             will
             send
             a
             curse
             upon
             them
             ,
          
           
           
             and
             will
             curse
             their
             blessings
          
           ,
           
           and
           
             spread
             dung
             upon
             their
             faces
          
           ,
           
           and
           make
           them
           
             contemptible
             and
             base
             before
             all
             the
             people
             .
          
           
           And
           there
           is
           nothing
           more
           equal
           ,
           than
           that
           those
           who
           expose
           religion
           to
           contempt
           ,
           should
           suffer
           under
           it
           themselves
           .
        
         
         
           Now
           to
           put
           all
           this
           together
           ,
           if
           we
           have
           any
           ingenuity
           ,
           and
           desire
           to
           do
           things
           decent
           and
           congruous
           to
           our
           Profession
           ;
           any
           sense
           of
           the
           duty
           which
           we
           owe
           to
           others
           ,
           whom
           it
           is
           our
           business
           to
           persuade
           ;
           or
           which
           we
           owe
           to
           our selves
           ,
           in
           the
           preservation
           of
           that
           whereby
           we
           are
           to
           be
           excited
           unto
           virtuous
           and
           worthy
           actions
           :
           If
           we
           have
           any
           sense
           of
           our
           own
           interest
           ,
           in
           securing
           to
           our selves
           the
           greatest
           blessing
           ,
           and
           avoiding
           the
           greatest
           mischief
           that
           this
           world
           can
           afford
           ,
           it
           will
           upon
           all
           accounts
           highly
           concern
           us
           ,
           that
           we
           do
           not
           so
           demean
           our selves
           as
           to
           deserve
           to
           be
           despised
           .
        
         
           III.
           I
           proceed
           to
           the
           third
           general
           head
           proposed
           ,
           namely
           the
           means
           whereby
           we
           are
           to
           preserve
           our selves
           from
           contempt
           ;
           which
           are
           of
           two
           kinds
           :
           Negative
           and
           Positive
           .
        
         
           1.
           
           Negative
           ,
           or
           such
           things
           as
           in
           order
           to
           this
           we
           are
           carefully
           to
           avoid
           .
           All
           kind
           of
           vices
           whatsoever
           ,
           especially
           such
           as
           have
           in
           them
           a
           more
           peculiar
           deformity
           and
           turpitude
           ,
           which
           are
           most
           likely
           to
           alienate
           the
           minds
           of
           others
           from
           us
           .
        
         
         
           I
           observed
           before
           that
           littleness
           and
           impotence
           is
           the
           most
           proper
           object
           of
           
             contempt
             .
             I
             am
             small
             and
             despised
             ,
          
           saith
           David
           ,
           Psal.
           119.141
           .
        
         
           So
           that
           all
           such
           qualities
           and
           actions
           ,
           as
           will
           make
           us
           appear
           unto
           others
           to
           be
           but
           minute
           and
           little
           things
           ,
           must
           needs
           render
           us
           despicable
           .
        
         
           Such
           are
           Narrowness
           of
           mind
           ,
           judging
           of
           things
           and
           persons
           by
           little
           measures
           ;
           setting
           up
           for
           reputation
           by
           zeal
           in
           the
           smallest
           matters
           ,
           with
           neglect
           of
           the
           greater
           :
           Putting
           the
           highest
           value
           upon
           those
           little
           things
           of
           gain
           and
           promotion
           and
           the
           favour
           of
           men
           ;
           which
           therefore
           ought
           to
           be
           esteemed
           but
           little
           ,
           because
           they
           cannot
           make
           us
           better
           ,
           and
           we
           can
           enjoy
           them
           but
           a
           little
           while
           .
           We
           must
           shortly
           go
           out
           of
           this
           world
           ,
           when
           all
           such
           things
           shall
           be
           useless
           to
           us
           ,
           and
           therefore
           ought
           not
           to
           come
           in
           competition
           with
           those
           other
           matters
           ,
           which
           may
           conduce
           to
           our
           living
           with
           honour
           ,
           and
           dying
           with
           comfort
           .
        
         
           Being
           subject
           to
           immoderate
           desires
           ,
           fears
           ,
           impatience
           ;
           to
           be
           amused
           and
           transported
           with
           wonder
           at
           outward
           pomp
           and
           grandeur
           .
           All
           which
           doth
           arise
           from
           a
           wrong
           estimate
           of
           things
           
           occasioned
           by
           our
           own
           littleness
           .
           
             Magna
             ista
             ,
             quia
             parvi
             sumus
             ,
             credimus
             .
          
           
           These
           things
           would
           not
           seem
           great
           to
           us
           ,
           if
           we
           our selves
           were
           not
           little
           .
        
         
           From
           whence
           will
           follow
           a
           servility
           of
           spirit
           ,
           a
           readiness
           to
           dissemble
           ,
           flatter
           ,
           revile
           ,
           to
           bow
           down
           to
           any
           kind
           of
           baseness
           before
           such
           whom
           we
           conceive
           able
           to
           assist
           or
           to
           hinder
           us
           in
           our
           little
           designs
           of
           gain
           :
           And
           on
           the
           other
           side
           ,
           demeaning
           our selves
           with
           insolence
           towards
           others
           from
           whom
           we
           can
           neither
           hope
           nor
           fear
           any
           thing
           in
           this
           kind
           .
        
         
           These
           are
           blemishes
           ,
           which
           in
           all
           ages
           the
           men
           of
           our
           Calling
           have
           been
           accused
           of
           .
           And
           the
           truth
           is
           ,
           they
           are
           liable
           to
           some
           peculiar
           temptations
           in
           this
           kind
           ,
           more
           than
           others
           :
           And
           therefore
           ought
           to
           be
           more
           especially
           careful
           for
           the
           avoiding
           of
           them
           .
        
         
           To
           which
           I
           shall
           only
           add
           this
           one
           consideration
           :
           If
           we
           of
           the
           Clergy
           would
           not
           have
           others
           to
           despise
           us
           ,
           we
           must
           be
           careful
           not
           to
           despise
           one
           another
           .
           Those
           in
           places
           of
           dignity
           and
           power
           should
           not
           carry
           it
           with
           too
           great
           a
           distance
           from
           their
           brethren
           .
           The
           proper
           notation
           of
           the
           word
           despise
           ,
           is
           to
           look
           down
           upon
           a
           thing
           ,
           as
           being
           much
           below
           us
           .
        
         
         
           And
           much
           less
           should
           they
           permit
           any
           of
           their
           Officers
           ,
           to
           carry
           themselves
           with
           insolence
           towards
           such
           as
           are
           of
           this
           sacred
           Functoin
           .
           It
           cannot
           be
           but
           that
           others
           will
           despise
           us
           ,
           when
           they
           see
           that
           we
           despise
           one
           another
           .
        
         
           2.
           
           The
           Positive
           means
           to
           this
           end
           ,
           are
           ,
           in
           general
           ,
           all
           kind
           of
           virtue
           and
           goodness
           .
           But
           there
           are
           some
           things
           which
           the
           Apostle
           adviseth
           to
           ,
           as
           having
           a
           more
           peculiar
           fitness
           and
           tendency
           to
           this
           purpose
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Whatsoever
             things
             are
             venerable
             ,
             whatsoever
             things
             are
             lovely
             ,
             whatsoever
             things
             are
             of
             good
             report
             ,
             if
             there
             be
             any
             virtue
             ,
             if
             there
             be
             any
             praise
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             have
             these
             things
             in
             account
             ,
          
           Phil.
           4.8
           .
        
         
           Of
           these
           I
           shall
           mention
           only
           three
           .
        
         
           
             1.
             
             Wisdom
             .
          
           
             2.
             
             Generosity
             and
             largeness
             of
             mind
             .
          
           
             3.
             
             
               Holiness
               of
               life
            
             .
          
        
         
           I.
           
             Wisdom
             ,
             this
             makes
             a
             mans
             face
             to
             shine
             ,
             and
             the
             strength
             of
             it
             to
             be
             doubled
             ,
             Eccles.
          
           8.1
           .
           Puts
           a
           lustre
           upon
           a
           person
           ,
           renders
           him
           venerable
           and
           amiable
           ,
           conciliates
           an
           honour
           and
           an
           awe
           from
           those
           with
           whom
           he
           converseth
           .
        
         
         
           By
           wisdom
           I
           mean
           ,
           
             recta
             ratio
             agibilium
          
           ,
           as
           Aquinas
           defines
           it
           .
           Not
           only
           skill
           in
           books
           ,
           and
           things
           ,
           and
           notions
           ,
           but
           the
           art
           of
           business
           ,
           directing
           a
           man
           to
           what
           is
           fit
           and
           convenient
           in
           several
           cases
           and
           circumstances
           ,
           the
           knowledg
           of
           humane
           nature
           ,
           of
           the
           various
           inclinations
           ,
           tempers
           ,
           interests
           of
           men
           and
           times
           .
           'T
           is
           not
           sufficient
           for
           him
           that
           would
           be
           a
           Pilot
           to
           understand
           the
           general
           Theory
           of
           Navigation
           ,
           without
           the
           knowledge
           of
           particular
           Coasts
           ,
           and
           Shelves
           ,
           and
           Currents
           ,
           and
           Tydes
           ,
           and
           Winds
           .
        
         
           'T
           is
           by
           this
           virtue
           of
           prudence
           ,
           that
           a
           man
           must
           be
           enabled
           to
           
             cut
             off
             occasion
             from
             them
             that
             would
             seek
             occasion
             ,
          
           2
           Cor.
           11.12
           .
           And
           ,
           considering
           that
           great
           variety
           and
           inconstancy
           which
           there
           is
           in
           the
           judgments
           and
           affections
           of
           men
           ,
           the
           clashings
           and
           intanglements
           of
           cross
           interests
           ,
           the
           several
           changes
           and
           vicissitudes
           that
           befall
           humane
           affairs
           ;
           I
           say
           all
           these
           things
           considered
           ,
           it
           is
           not
           mere
           integrity
           ,
           without
           great
           prudence
           ,
           that
           can
           preserve
           a
           man
           in
           a
           constant
           and
           clear
           reputation
           .
        
         
           2.
           
           Generosity
           of
           mind
           ,
           magnanimity
           .
           As
           littleness
           will
           render
           a
           man
           despicable
           ,
           so
           by
           the
           rule
           of
           contraries
           ,
           
           this
           true
           greatness
           and
           largeness
           of
           soul
           must
           make
           him
           venerable
           .
           By
           this
           I
           mean
           an
           inclination
           of
           mind
           to
           things
           that
           are
           truly
           great
           and
           noble
           ,
           making
           virtue
           and
           true
           honour
           the
           common
           measure
           of
           every
           thing
           ,
           aiming
           at
           that
           which
           is
           great
           and
           excellent
           in
           every
           kind
           of
           virtue
           ;
           having
           but
           a
           small
           esteem
           for
           any
           of
           these
           external
           matters
           ,
           because
           they
           can
           add
           nothing
           to
           our
           inward
           real
           worth
           .
        
         
           Every
           man
           is
           endowed
           with
           a
           natural
           principle
           ,
           inclining
           him
           to
           a
           state
           of
           happiness
           ;
           and
           hath
           in
           some
           measure
           both
           an
           ability
           to
           judge
           of
           ,
           and
           a
           freedom
           or
           liberty
           to
           apply
           himself
           unto
           ,
           those
           moral
           actions
           or
           duties
           ,
           which
           are
           the
           proper
           means
           for
           the
           promoting
           of
           this
           end
           .
           Nor
           is
           he
           upon
           any
           other
           account
           to
           be
           justly
           praised
           or
           blamed
           ,
           but
           according
           to
           the
           right
           or
           wrong
           use
           of
           this
           natural
           liberty
           .
           And
           therefore
           according
           as
           such
           a
           man
           doth
           find
           either
           in
           himself
           or
           others
           a
           constant
           and
           firm
           resolution
           to
           make
           a
           right
           use
           of
           this
           ,
           so
           doth
           he
           proportion
           his
           esteem
           towards
           them
           .
           Preferring
           this
           inward
           greatness
           ,
           this
           rectitude
           of
           mind
           ,
           whereby
           a
           man
           is
           resolved
           in
           every
           condition
           ,
           to
           do
           that
           
           which
           shall
           appear
           to
           be
           his
           duty
           ,
           before
           any
           kind
           of
           external
           greatness
           whatsoever
           .
        
         
           And
           if
           men
           did
           rightly
           understand
           their
           true
           interests
           ,
           there
           is
           nothing
           more
           sutable
           or
           more
           advantageous
           to
           humane
           nature
           than
           this
           .
           
           
             Magnanimos
             nos
             natura
             produxit
             ,
             &
             ut
             quibusdam
             animalibus
             ferum
             dedit
             ,
             quibusdam
             subdolum
             ,
             quibusdam
             pavidum
             ,
             ita
             nobis
             gloriosum
             &
             excelsum
             spiritum
             ,
             quaerentem
             ubi
             honestissimè
             ,
             non
             ubi
             tutissimè
             vivat
             .
          
           We
           are
           naturally
           born
           with
           greater
           and
           more
           generous
           souls
           than
           other
           creatures
           ,
           and
           therefore
           for
           a
           man
           to
           debase
           himself
           below
           the
           Nobility
           of
           his
           creation
           may
           justly
           expose
           him
           to
           contempt
           .
        
         
           'T
           is
           this
           that
           must
           make
           a
           man
           humble
           and
           gentle
           ,
           set
           him
           above
           the
           common
           impotences
           of
           pride
           and
           passion
           ,
           the
           false
           disguises
           of
           greatness
           .
           Of
           which
           kind
           of
           temper
           it
           may
           be
           truly
           said
           ,
           
             non
             est
             magnitudo
             ,
             tumor
             est
             .
          
        
         
           'T
           is
           this
           that
           must
           keep
           us
           from
           being
           puffed
           up
           with
           prosperity
           or
           dejected
           with
           adversity
           ;
           free
           us
           from
           being
           envious
           ,
           suspitious
           ,
           fearful
           ,
           being
           secure
           upon
           the
           confidence
           of
           our
           own
           innocence
           ;
           not
           being
           subject
           to
           those
           vehement
           desires
           and
           impatience
           
           whereby
           others
           are
           transported
           .
           Because
           those
           things
           which
           provoke
           them
           seem
           but
           little
           to
           us
           ,
           and
           therefore
           must
           have
           but
           little
           power
           over
           us
           .
        
         
           'T
           is
           this
           that
           must
           make
           a
           man
           prefer
           an
           empire
           over
           himself
           ,
           before
           power
           over
           others
           ;
           and
           the
           opportunity
           of
           being
           helpful
           to
           others
           ,
           before
           the
           advantage
           of
           gaining
           by
           them
           ;
           bearing
           good
           will
           to
           all
           mankind
           ,
           compassionate
           ,
           affable
           ,
           officious
           ,
           taking
           all
           opportunities
           of
           doing
           good
           to
           every
           one
           .
           Nor
           is
           there
           any
           other
           qualification
           whatsoever
           ,
           that
           will
           make
           a
           man
           appear
           more
           grateful
           and
           lovely
           even
           to
           enemies
           themselves
           ,
           than
           this
           generous
           frame
           of
           mind
           .
        
         
           3.
           
           The
           third
           particular
           I
           mentioned
           to
           this
           purpose
           was
           
             Holiness
             of
             life
          
           .
           Which
           is
           frequently
           mentioned
           in
           Scripture
           as
           a
           proper
           means
           to
           keep
           our
           esteem
           in
           the
           hearts
           of
           others
           ,
           and
           preserve
           us
           from
           being
           despised
           .
           They
           that
           would
           be
           blameless
           must
           be
           
             harmless
             ,
             carrying
             themselves
             as
             the
             Sons
             of
             God
             without
             rebuke
             ,
          
           Philip.
           2.15
           .
           And
           a
           little
           before
           the
           Text
           ,
           v.
           7.
           
           The
           Apostle
           exhorts
           Titus
           ,
           to
           
             shew
             himself
             
             a
             pattern
             of
             good
             works
             ,
             that
             he
             who
             is
             of
             the
             contrary
             part
             may
             be
             ashamed
             ,
             having
             no
             evil
             thing
             to
             say
             of
             you
             .
          
           So
           again
           ,
           1
           Pet.
           3.16
           .
           'T
           is
           said
           that
           a
           
             good
             conversation
             will
             make
             people
             ashamed
             to
             speak
             evil
             of
             us
             .
          
           And
           it
           was
           by
           faith
           and
           holiness
           that
           
             the
             Elders
             obtained
             a
             good
             report
             ,
          
           Heb.
           11.2
           .
        
         
           In
           the
           1
           Tim.
           4.12
           .
           There
           is
           the
           same
           precept
           with
           this
           in
           the
           
             Text.
             Let
             no
             man
             despise
             thy
             youth
             :
          
           To
           which
           't
           is
           immediately
           subjoyned
           as
           the
           most
           proper
           direction
           to
           this
           purpose
           ,
           
             but
             be
             thou
             an
             example
             of
             the
             believers
             ,
             in
             word
             ,
             in
             conversation
             ,
             in
             charity
             ,
             in
             spirit
             ,
             in
             purity
             .
          
        
         
           When
           a
           man
           is
           careful
           to
           say
           what
           is
           good
           ,
           and
           to
           do
           what
           is
           honest
           ;
           to
           speak
           well
           and
           to
           act
           better
           ,
           endeavouring
           to
           be
           what
           he
           would
           seem
           to
           be
           ,
           avoiding
           all
           suspitions
           and
           appearances
           of
           evil
           ;
           when
           he
           is
           zealous
           according
           to
           his
           capacity
           for
           the
           promoting
           of
           publick
           good
           ,
           acting
           sincerely
           ,
           prudently
           and
           justly
           ;
           endeavouring
           to
           make
           the
           times
           the
           better
           for
           him
           ,
           wherein
           he
           lives
           ,
           this
           will
           be
           the
           most
           effectual
           means
           to
           make
           his
           name
           honourable
           ,
           and
           his
           memory
           pretious
           .
        
         
         
           More
           particularly
           :
           The
           demeaning
           of
           our selves
           with
           all
           due
           respect
           and
           lowliness
           to
           our
           Superiours
           ,
           is
           one
           of
           those
           
             well-doings
             whereby
             we
             are
             to
             put
             to
             silence
             the
             ignorance
             of
             foolish
             men
             ,
          
           1
           Pet.
           2.13
           ,
           15
           ,
           18.
           
        
         
           The
           proportioning
           of
           our
           zeal
           ,
           according
           to
           the
           real
           worth
           and
           importance
           of
           things
           ,
           that
           's
           another
           Apostolical
           direction
           to
           this
           purpose
           ,
           Rom.
           14.15
           ,
           16.
           
           Having
           said
           ,
           
             Let
             not
             your
             good
             be
             evil
             spoken
             of
             ,
          
           he
           presently
           adds
           :
           
             For
             the
             kingdom
             of
             God
             is
             not
             meats
             and
             drinks
             ,
             but
             righteousness
             ,
             and
             peace
             ,
             and
             joy
             in
             the
             holy
             Ghost
             ;
             whosoever
             in
             these
             things
             serveth
             Christ
             ,
             shall
             be
             accepted
             of
             God
             ,
             and
             approved
             of
             men
             .
          
        
         
           Being
           mild
           and
           gentle
           ,
           not
           boisterous
           and
           peremptory
           ;
           having
           
             the
             ornament
             of
             a
             meek
             and
             quiet
             spirit
          
           ;
           endeavouring
           
             as
             much
             as
             in
             us
             lies
             to
             live
             in
             peace
             with
             all
             men
             ,
          
           as
           being
           that
           which
           gives
           opportunity
           to
           the
           more
           calm
           ,
           benign
           ,
           ingenuous
           operations
           of
           religion
           in
           the
           world
           .
        
         
           Wherever
           these
           qualifications
           are
           ,
           they
           must
           and
           will
           contract
           at
           least
           a
           secret
           reverence
           ,
           even
           from
           those
           that
           may
           outwardly
           pretend
           to
           hate
           and
           despise
           us
           .
        
         
         
           I
           have
           now
           done
           with
           the
           three
           general
           Heads
           proposed
           ,
           it
           remains
           that
           I
           add
           something
           briefly
           by
           way
           of
           application
           ,
           in
           answer
           to
           this
           case
           ,
           What
           's
           to
           be
           done
           if
           men
           will
           despise
           us
           ,
           though
           we
           do
           not
           deserve
           it
           from
           them
           ?
           In
           order
           thereunto
           I
           shall
           suggest
           two
           things
           .
        
         
           I.
           By
           way
           of
           rebuke
           to
           such
           despisers
           ,
           who
           if
           they
           would
           but
           consult
           the
           Scriptures
           ,
           should
           find
           this
           unworthy
           disposition
           set
           off
           with
           such
           great
           aggravations
           ,
           both
           as
           to
           the
           nature
           of
           the
           sin
           ,
           and
           the
           punishments
           that
           shall
           be
           inflicted
           upon
           it
           ,
           as
           were
           enough
           to
           fright
           men
           from
           offending
           in
           this
           kind
           .
        
         
           1.
           
           For
           the
           Nature
           of
           the
           sin
           :
           The
           Wiseman
           tells
           us
           ,
           
             He
             that
             despiseth
             his
             neighbour
             is
             void
             of
             wisdom
             ,
          
           Prov.
           11.12
           .
           and
           sinneth
           ,
           chap.
           14.21
           .
           'T
           is
           made
           the
           character
           of
           a
           proud
           Pharisee
           to
           despise
           others
           ,
           Luke
           18.9
           .
           That
           which
           renders
           men
           like
           to
           dogs
           and
           swine
           trampling
           pretious
           things
           under
           their
           feet
           .
           Esau
           was
           therefore
           branded
           with
           the
           note
           of
           prophaness
           ,
           because
           he
           despised
           holy
           things
           ,
           Heb.
           12.16
           ,
           17.
           
           All
           which
           tho
           it
           be
           bad
           enough
           ,
           yet
           that
           is
           much
           worse
           ,
           which
           our
           
           Saviour
           affirms
           concerning
           it
           ,
           Luke
           10.16
           .
           
             He
             that
             despiseth
             you
             despiseth
             me
             ,
             and
             he
             that
             despiseth
             me
             despiseth
             him
             that
             sent
             me
             .
          
           And
           what
           a
           horrid
           thing
           that
           must
           be
           for
           a
           poor
           mortal
           man
           to
           contemn
           the
           omnipotent
           God
           ,
           I
           need
           not
           ,
           I
           cannot
           say
           :
           He
           himself
           hath
           said
           ,
           that
           as
           
             he
             will
             honour
             those
             that
             honour
             him
             ,
             so
             those
             that
             despise
             him
             shall
             be
             lightly
             esteemed
             ,
          
           1
           Sam.
           2.30
           .
           And
           he
           who
           is
           the
           King
           of
           Kings
           must
           needs
           be
           the
           fountain
           of
           honour
           to
           dispose
           of
           it
           as
           he
           pleaseth
           .
           Those
           men
           shall
           be
           sure
           to
           be
           put
           to
           shame
           whom
           God
           doth
           despise
           ,
           Psal
           ,
           53.5
           .
        
         
           2.
           
           As
           for
           those
           judgments
           of
           all
           kinds
           which
           this
           sin
           will
           expose
           unto
           ,
           I
           shall
           only
           refer
           you
           to
           some
           few
           Scriptures
           .
        
         
           1.
           
           For
           Temporal
           judgments
           :
           See
           that
           place
           ,
           2
           Chron.
           36.16
           ,
           17.
           
           
             They
             mocked
             the
             messengers
             of
             God
             ,
             and
             despised
             their
             words
             ,
             and
             misused
             the
             Prophets
             ,
             till
             the
             wrath
             of
             the
             Lord
             arose
             against
             his
             people
             ,
             that
             there
             was
             no
             remedy
             ;
             therefore
             he
             brought
             upon
             them
             the
             King
             of
             the
          
           Chaldees
           ,
           
             who
             slew
             their
             young
             men
             with
             the
             Sword
             ,
             and
             had
             no
             compassion
             upon
             young
             men
             and
             maidens
             ,
             old
             men
             or
             him
             that
             stooped
             for
             age
             ,
             
             he
             gave
             them
             all
             into
             his
             hand
             .
          
           Where
           the
           ruine
           of
           the
           Iewish
           Nation
           ,
           wherein
           they
           were
           deprived
           of
           all
           kind
           of
           priviledges
           ,
           both
           civil
           and
           ecclesiastical
           ,
           is
           ascribed
           to
           this
           sin
           .
        
         
           That
           's
           a
           dreadful
           imprecation
           in
           Nehemiah
           ,
           4.4
           ,
           5.
           
           
             Hear
             ,
             O
             our
             God
             ,
             for
             we
             are
             despised
             ,
             and
             turn
             their
             reproach
             upon
             their
             own
             heads
             ,
             and
             give
             them
             for
             a
             prey
             in
             the
             land
             of
             Captivity
             ,
             and
             cover
             not
             their
             iniquity
             ,
             let
             not
             their
             sin
             be
             blotted
             out
             from
             before
             thee
             .
          
        
         
           2.
           
           And
           as
           for
           punishments
           in
           
             the
             other
             world
          
           :
           St.
           Peter
           tells
           us
           ,
           
             that
             those
             who
             despise
             dominions
             and
             speak
             evil
             of
             dignities
             shall
             perish
             in
             their
             own
             corruption
             ,
          
           2
           Pet.
           2.10
           .
           
             And
             shall
             receive
             the
             reward
             of
             unrighteousness
             ,
          
           v.
           12.
           
           To
           which
           St.
           Iude
           adds
           ,
           that
           
             there
             is
             reserved
             for
             them
             the
             blackness
             of
             darkness
             for
             ever
             ,
          
           v.
           8.
           and
           13.
           
        
         
           II.
           By
           way
           of
           Direction
           ,
           to
           those
           who
           are
           thus
           unworthily
           despised
           ,
           not
           to
           be
           discouraged
           at
           it
           ,
           remembring
           what
           St.
           Paul
           saith
           that
           
             with
             us
             it
             is
             but
             a
             small
             thing
             to
             be
             judged
             of
             man's
             judgment
             ,
          
           
           but
           to
           
             approve
             our selves
             unto
             God
             in
             honour
             and
             dishonour
             :
          
           
           Considering
           what
           he
           hath
           promised
           ,
           that
           when
           men
           
             speak
             evil
             against
             us
             falsely
             ,
             
             great
             shall
             our
             reward
             be
             in
             heaven
             :
          
           
           
             And
             we
             shall
             have
             praise
             of
             God.
          
           'T
           is
           said
           of
           our
           Saviour
           that
           
             he
             despised
             the
             shame
          
           :
           
           And
           so
           should
           we
           too
           ,
           
           contemn
           the
           contempt
           ,
           of
           injurious
           scornful
           men
           .
           This
           perhaps
           was
           the
           meaning
           of
           that
           precept
           to
           the
           disciples
           of
           
             shaking
             the
             dust
             off
             their
             feet
          
           against
           those
           that
           despised
           them
           .
           
        
         
           True
           honour
           is
           
             Consentiens
             laus
             bonorum
          
           .
           
           Such
           only
           can
           give
           true
           praise
           ,
           who
           are
           themselves
           praise-worthy
           .
           For
           a
           man
           deeply
           to
           resent
           his
           being
           despised
           by
           ignorant
           or
           unworthy
           men
           is
           over
           much
           to
           honour
           them
           ,
           as
           if
           their
           esteem
           could
           add
           any
           thing
           to
           our
           reputation
           .
        
         
           To
           shut
           up
           all
           in
           a
           word
           ;
           you
           have
           heard
           of
           what
           great
           consequence
           it
           is
           ,
           that
           we
           should
           preserve
           our selves
           from
           being
           despised
           ,
           and
           by
           what
           means
           this
           is
           to
           be
           done
           .
           Let
           me
           beseech
           you
           to
           consider
           and
           apply
           these
           things
           .
           We
           all
           pretend
           to
           be
           zealous
           for
           the
           well-fare
           of
           the
           Church
           ,
           and
           very
           good
           reason
           we
           should
           be
           so
           :
           But
           now
           ,
           if
           in
           good
           earnest
           we
           are
           desireous
           to
           promote
           the
           honour
           and
           interest
           of
           it
           ,
           these
           
           are
           the
           ways
           whereby
           it
           must
           be
           done
           ;
           and
           (
           whatsoever
           any
           may
           think
           )
           nothing
           else
           without
           these
           ,
           can
           be
           effectual
           to
           this
           purpose
           .
        
         
           My
           brethren
           ,
           't
           is
           not
           so
           long
           ago
           ,
           but
           that
           we
           may
           and
           ought
           still
           to
           remember
           it
           ,
           what
           flouds
           of
           contempt
           have
           been
           poured
           upon
           our
           sacred
           Profession
           ,
           how
           it
           hath
           been
           exposed
           to
           indignities
           of
           all
           kinds
           .
           For
           which
           though
           there
           be
           abundant
           reason
           to
           shame
           and
           condemn
           those
           unworthy
           men
           who
           were
           the
           instruments
           of
           it
           ,
           yet
           there
           is
           cause
           enough
           to
           believe
           that
           the
           holy
           providence
           of
           God
           ,
           who
           thought
           fit
           thus
           to
           permit
           and
           dispose
           of
           it
           ,
           had
           just
           occasion
           for
           it
           ,
           and
           wise
           ends
           in
           it
           .
           Will
           it
           not
           then
           concern
           us
           to
           examine
           ,
           what
           those
           former
           provocations
           might
           be
           ,
           whether
           any
           of
           those
           particulars
           I
           have
           mentioned
           ,
           that
           we
           may
           endeavour
           to
           prevent
           the
           like
           judgement
           for
           the
           future
           ;
           least
           if
           it
           should
           again
           befall
           us
           ,
           it
           should
           make
           an
           utter
           end
           ,
           and
           not
           admit
           of
           a
           second
           remedy
           .
        
         
           Wherefore
           I
           beseech
           you
           ,
           as
           you
           have
           any
           tenderness
           for
           your
           own
           
           
           
           
           
           reputation
           ,
           for
           the
           dignity
           of
           your
           callings
           ,
           for
           the
           peace
           of
           the
           nation
           ,
           for
           the
           honour
           of
           Religion
           ,
           that
           you
           would
           be
           very
           jealous
           of
           all
           such
           things
           ,
           as
           may
           reflect
           disparagement
           on
           your
           holy
           calling
           .
        
         
           'T
           is
           not
           the
           opposition
           of
           enemies
           on
           all
           hands
           that
           can
           do
           us
           so
           much
           hurt
           ,
           as
           the
           scandal
           and
           folly
           of
           pretending
           friends
           .
           If
           our
           enemies
           be
           more
           prudent
           and
           holy
           ,
           more
           humble
           and
           useful
           in
           their
           conversations
           than
           we
           are
           ,
           it
           cannot
           be
           but
           that
           they
           shall
           be
           reverenced
           when
           we
           shall
           be
           despised
           .
        
         
           What
           remains
           then
           ,
           but
           that
           we
           make
           our
           addresses
           to
           the
           
             Father
             of
             lights
          
           ,
           that
           he
           would
           continually
           supply
           his
           Church
           with
           faithful
           Pastors
           ,
           who
           may
           make
           it
           their
           business
           to
           honour
           God
           ,
           and
           serve
           their
           generations
           ,
           and
           adorn
           their
           profession
           :
           That
           he
           would
           sanctify
           us
           with
           his
           spirit
           ,
           and
           fill
           all
           our
           hearts
           with
           his
           fear
           ,
           that
           walking
           worthy
           of
           our
           Calling
           we
           may
           be
           honoured
           while
           we
           live
           ,
           and
           happy
           when
           we
           dye
           ▪
        
         
         
           Now
           
             the
             God
             of
             peace
             ,
             who
             brought
             again
             from
             the
             dead
             our
             Lord
             Iesus
             Christ
             ,
             that
             great
             shepherd
             of
             the
             sheep
             ,
             through
             the
             blood
             of
             the
             everlasting
             covenant
             ,
             make
             us
             perfect
             in
             every
             good
             work
             ,
             to
             do
             his
             will
             ;
             working
             in
             us
             that
             which
             is
             well-pleasing
             in
             his
             sight
             ,
             through
             Iesus
             Christ
             ,
             to
             whom
             be
             glory
             for
             ever
             and
             ever
             ,
          
           Amen
           .
        
         
           The
           End
           of
           the
           fifth
           Sermon
           .
        
      
       
         
         
         
           The
           Sixth
           Sermon
           .
        
         
           
             ECCLES
             .
             I.
             18
             .
          
           
             
               For
               in
               much
               wisdom
               there
               is
               much
               grief
               ;
               and
               he
               that
               encreaseth
               knowledge
               encreaseth
               sorrow
               .
            
          
        
         
           THere
           are
           two
           kind
           of
           things
           which
           every
           serious
           considering
           man
           is
           naturally
           very
           thoughtful
           about
           and
           inquisitive
           after
           ,
           the
           ways
           of
           Providence
           and
           the
           ways
           of
           Happiness
           .
           Both
           which
           in
           reference
           to
           the
           various
           opinions
           and
           conjectures
           of
           men
           ,
           are
           particularly
           and
           largely
           discussed
           in
           two
           several
           Books
           of
           Scripture
           .
        
         
           The
           first
           in
           the
           book
           of
           Iob
           ,
           wherein
           we
           have
           the
           most
           natural
           risings
           and
           obvious
           suggestions
           of
           mens
           hearts
           ,
           concerning
           the
           reasons
           and
           designs
           of
           Providence
           in
           the
           dispensation
           of
           good
           and
           evil
           .
        
         
         
           The
           other
           in
           this
           book
           of
           Ecclesiastes
           ,
           wherein
           are
           set
           down
           the
           different
           thoughts
           and
           attempts
           of
           men
           according
           to
           their
           several
           principles
           and
           tempers
           in
           the
           pursuit
           after
           happiness
           .
        
         
           In
           the
           first
           verse
           of
           this
           chapter
           we
           have
           a
           description
           of
           the
           
             Preacher
             ,
             the
             Son
             of
             David
             ,
             King
             in
             Ierusalem
             .
          
        
         
           The
           second
           verse
           is
           his
           
             Text
             :
             Vanity
             of
             Vanities
          
           ,
           &c.
           
           This
           he
           doth
           largely
           prove
           by
           some
           general
           reasons
           to
           the
           twelfth
           verse
           of
           this
           Chap.
           and
           by
           an
           induction
           of
           particulars
           ,
           in
           several
           of
           the
           following
           Chapters
           .
        
         
           The
           general
           reasons
           are
           chiefly
           four
           .
        
         
           1.
           
           
             The
             fruitlesness
             of
             all
             our
             labours
             ,
          
           v.
           3.
           by
           which
           we
           are
           not
           able
           to
           procure
           for
           our selves
           any
           substantial
           profit
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             any
             remainder
          
           ,
           that
           will
           tarry
           with
           us
           afterwards
           ;
           but
           like
           a
           sound
           they
           pass
           away
           ,
           and
           leave
           nothing
           behind
           them
           .
        
         
           2.
           
           
             The
             changeableness
             and
             uncertainty
             of
             our
             conditions
          
           ;
           in
           which
           respect
           ,
           we
           are
           much
           inferior
           to
           our
           other
           fellow
           creatures
           .
           This
           he
           illustrates
           by
           four
           examples
           or
           similtudes
           .
        
         
           1.
           
           From
           the
           Earth
           ,
           which
           though
           it
           seems
           to
           be
           but
           as
           the
           sediment
           and
           rubbish
           of
           the
           creation
           ,
           yet
           is
           it
           better
           
           than
           man
           in
           respect
           of
           it's
           lastingness
           .
           For
           
             one
             generation
             passeth
             away
             and
             another
             cometh
             ,
             but
             the
             earth
             abides
             for
             ever
             ,
          
           v.
           4.
           
        
         
           2.
           
           From
           the
           sun
           ,
           which
           though
           it
           do
           every
           day
           decline
           and
           set
           ,
           yet
           doe's
           it
           constantly
           rise
           again
           and
           shine
           with
           the
           same
           glory
           ,
           v.
           5.
           
           
             But
             man
             dieth
             and
             wasteth
             away
             ,
             yea
             man
             giveth
             up
             the
             Ghost
             ,
             and
             where
             is
             he
             ?
             He
             lieth
             down
             and
             riseth
             not
             till
             the
             heavens
             be
             no
             more
             ,
          
           Job
           14.10
           ,
           12.
           
        
         
           
             Soles
             occidere
             &
             redire
             possunt
             ;
          
           
             Nobis
             cùm
             semel
             occidit
             brevis
             lux
          
           
             Nox
             est
             perpetua
             una
             dormienda
             .
          
        
         
           As
           't
           is
           elegantly
           expressed
           by
           a
           Heahen
           Poet.
           
        
         
           3.
           
           From
           the
           wind
           ,
           the
           common
           emblem
           of
           uncertainty
           yet
           is
           it
           more
           constant
           than
           man.
           For
           that
           knoweth
           its
           circuits
           and
           whirls
           about
           continually
           ,
           v.
           6.
           
           Whereas
           
             our
             life
             passeth
             away
             as
             doth
             the
             wind
             ,
             but
             returneth
             not
             again
             ,
          
           Psal.
           78.39
           .
        
         
           4.
           
           From
           the
           sea
           ,
           which
           though
           it
           be
           as
           uncertain
           as
           the
           moon
           by
           which
           't
           is
           governed
           ,
           yet
           is
           it
           more
           constant
           than
           man
           and
           his
           happiness
           .
           For
           though
           the
           
             rivers
             run
             into
             it
          
           ,
           and
           from
           it
           ,
           yet
           that
           still
           keeps
           to
           its
           proper
           
           state
           and
           dimensions
           ,
           v.
           7.
           
           Whereas
           man
           is
           still
           subject
           to
           ebbs
           and
           flows
           ,
           to
           waves
           and
           tempests
           ,
           never
           resting
           in
           any
           settled
           condition
           ,
           and
           at
           last
           wears
           out
           and
           vanisheth
           away
           .
           So
           that
           in
           these
           respects
           we
           are
           much
           inferiour
           to
           the
           very
           elements
           of
           which
           we
           are
           composed
           .
        
         
           3.
           
           
             From
             that
             unspeakable
             wearisomness
             which
             is
             in
             every
             condition
             .
             All
             things
             are
             full
             of
             labour
             ,
             man
             cannot
             utter
             it
             ,
          
           v.
           8.
           
           The
           eye
           ,
           and
           the
           ear
           ,
           are
           senses
           not
           easily
           cloyed
           ,
           and
           yet
           are
           they
           sooner
           wearied
           than
           satisfied
           ;
           there
           being
           such
           an
           intrinsical
           weakness
           in
           the
           best
           outward
           delights
           ,
           that
           the
           most
           capacious
           senses
           are
           quickly
           glutted
           ,
           even
           to
           a
           loathing
           of
           them
           .
        
         
           4.
           
           
             From
             the
             disability
             of
             man
             by
             any
             new
             discovery
             to
             restore
             himself
             unto
             a
             better
             condition
          
           ;
           since
           there
           is
           no
           hope
           of
           finding
           any
           such
           new
           way
           to
           happiness
           ,
           which
           hath
           not
           been
           formerly
           tryed
           ;
           from
           the
           ninth
           to
           the
           
             eleventh
             verse
          
           .
           Though
           these
           latter
           ages
           in
           some
           respects
           are
           wiser
           ,
           yet
           all
           their
           inventions
           for
           the
           substance
           of
           them
           have
           already
           been
           of
           old
           time
           ,
           and
           
             there
             is
             no
             new
             thing
             under
             the
             Sun.
          
           That
           fancy
           of
           Plato
           being
           in
           some
           
           sense
           to
           be
           allowed
           ,
           
             that
             all
             knowledge
             is
             but
             remembrance
             ,
          
           and
           forgetfulness
           the
           reason
           of
           novelty
           .
        
         
           These
           are
           the
           general
           reasons
           by
           which
           the
           Wise-man
           endeavours
           to
           prove
           and
           illustrate
           that
           common
           vanity
           which
           overspreads
           the
           face
           of
           all
           things
           .
        
         
           In
           the
           next
           place
           ,
           he
           doe's
           further
           amplify
           and
           confirm
           this
           by
           an
           induction
           of
           those
           particulars
           in
           which
           men
           usually
           place
           their
           happiness
           ;
           Wisdom
           and
           Learning
           ,
           in
           the
           remaining
           part
           of
           this
           
             Chapter
             ;
             Mirth
          
           and
           Iollity
           ,
           chap.
           2.1
           .
           Sensual
           delights
           ,
           v.
           3.
           
           Works
           of
           Magnificence
           and
           Pleasure
           ,
           v.
           4.5
           ,
           6.
           
           External
           Pomp
           and
           greatness
           ,
           v.
           7.
           
           Abundance
           of
           Riches
           and
           treasure
           ,
           v.
           8.9
           .
        
         
           The
           Text
           I
           have
           chosen
           doth
           contain
           
           Solomon's
           censure
           and
           experiment
           concerning
           the
           first
           of
           these
           ,
           which
           of
           all
           other
           things
           in
           the
           world
           doth
           bear
           in
           it
           the
           fairest
           appearance
           and
           probability
           of
           affording
           satisfaction
           to
           the
           mind
           :
           This
           being
           its
           proper
           food
           and
           suitable
           to
           its
           desires
           ,
           and
           most
           excellent
           in
           it self
           .
           And
           therefore
           the
           Devil
           being
           to
           tempt
           our
           first
           parents
           in
           the
           state
           of
           innocence
           ,
           doth
           
           propose
           this
           to
           them
           ,
           as
           the
           most
           likely
           temptation
           to
           prevail
           with
           such
           intelligent
           natures
           ,
           that
           
             they
             should
             know
             good
             and
             evil
             .
          
        
         
           Now
           because
           Learning
           is
           of
           two
           kinds
           ,
           either
           of
           Business
           or
           Things
           ;
           therefore
           Solomon
           makes
           a
           distinct
           enquiry
           into
           each
           .
           The
           first
           he
           calls
           Wisdom
           ,
           the
           other
           Knowledge
           :
           And
           he
           was
           himself
           very
           eminent
           for
           his
           great
           ability
           in
           both
           ;
           having
           made
           this
           choice
           ,
           when
           it
           was
           put
           to
           him
           ,
           that
           he
           might
           have
           wisdom
           and
           knowledge
           ,
           2
           Chron.
           1.10
           .
           And
           the
           
             holy
             Ghost
          
           bears
           witness
           of
           him
           ,
           that
           in
           this
           respect
           there
           was
           
             none
             like
             unto
             him
             before
             him
             ,
          
           nor
           
             after
             him
             should
             any
             arise
             like
             unto
             him
             ,
          
           1
           Kings
           3.12
           .
        
         
           And
           yet
           this
           Wiseman
           ,
           notwithstanding
           all
           the
           great
           success
           of
           his
           enquiries
           ,
           upon
           a
           review
           of
           them
           doth
           find
           by
           experience
           that
           as
           his
           fruitful
           studies
           had
           encreased
           his
           learning
           so
           had
           they
           also
           multiplied
           his
           grief
           .
           And
           therefore
           as
           the
           issue
           of
           his
           experiment
           he
           lays
           down
           this
           observation
           which
           I
           have
           read
           unto
           you
           ,
           
             that
             in
             much
             wisdom
          
           ,
           &c.
           
        
         
           The
           Text
           then
           is
           the
           result
           of
           Solomons
           experience
           upon
           his
           enquiry
           
           after
           happiness
           in
           Learning
           .
           The
           chief
           terms
           of
           it
           are
           reducible
           under
           these
           two
           heads
           .
        
         
           
             1.
             
             The
             things
             censured
             ,
             Wisdom
             and
             Knowledge
             .
          
           
             2.
             
             The
             censure
             past
             upon
             them
             :
             The
             one
             brings
             grief
             or
             indignation
             :
             The
             
               other
               sorrow
            
             .
          
        
         
           I.
           Wisdom
           is
           the
           art
           of
           business
           ,
           directing
           a
           man
           in
           the
           practical
           affairs
           of
           life
           to
           what
           is
           fit
           and
           convenient
           ,
           according
           to
           the
           variety
           of
           circumstances
           .
           It
           consists
           in
           a
           solid
           judgment
           to
           discern
           the
           tempers
           and
           the
           interests
           of
           men
           ,
           the
           state
           of
           business
           ,
           the
           probabilities
           of
           events
           and
           consequences
           ,
           together
           with
           a
           presentness
           of
           mind
           to
           obviate
           sudden
           acciddents
           .
        
         
           II.
           Knowledge
           doth
           concern
           the
           speculation
           of
           Nature
           in
           reference
           to
           causes
           and
           effects
           ,
           the
           differences
           and
           properties
           of
           things
           .
        
         
           1.
           
           Concerning
           the
           first
           of
           these
           ,
           Solomon
           tells
           us
           that
           
             there
             is
             much
             grief
          
           in
           it
           .
           The
           original
           word
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           which
           signifieth
           properly
           indignation
           ;
           and
           the
           nature
           of
           that
           is
           a
           sharp
           anger
           mixed
           with
           scorn
           ,
           occasioned
           either
           by
           contempt
           in
           persons
           ,
           or
           disappointment
           in
           things
           .
        
         
         
           2.
           
           As
           for
           knowledge
           ,
           that
           
             encreaseth
             sorrow
          
           :
           Now
           sorrow
           is
           a
           perturbation
           of
           mind
           in
           the
           apprehension
           of
           some
           present
           evil
           ,
           which
           we
           are
           not
           able
           to
           contest
           with
           or
           avoid
           .
           And
           least
           any
           should
           mistrust
           that
           these
           were
           only
           casual
           accidental
           concomitants
           ,
           without
           any
           mutual
           influence
           ,
           therefore
           he
           tells
           us
           that
           they
           are
           usually
           proportioned
           to
           one
           another
           ,
           for
           the
           measure
           of
           them
           ,
           and
           do
           increase
           together
           to
           shew
           their
           casual
           dependence
           .
        
         
           We
           scarce
           read
           of
           any
           person
           in
           Scripture
           under
           greater
           discontent
           and
           vexation
           of
           mind
           ,
           than
           Achitophel
           ;
           in
           whom
           it
           was
           the
           eminency
           of
           his
           parts
           that
           set
           home
           upon
           his
           thoughts
           the
           disgrace
           of
           having
           his
           counsel
           despised
           ,
           with
           such
           aggravations
           as
           made
           him
           run
           upon
           his
           own
           voluntary
           ruine
           :
           And
           there
           cannot
           be
           any
           higher
           degree
           of
           indignation
           than
           that
           which
           drives
           a
           man
           to
           despair
           and
           self
           murder
           .
           I
           shall
           not
           need
           to
           cite
           that
           saying
           of
           Festus
           ,
           to
           St.
           
             Paul
             ,
             much
             learning
             hath
             made
             thee
             mad
             :
          
           
           Because
           't
           was
           a
           gross
           falsehood
           and
           scandal
           as
           he
           applied
           it
           :
           But
           yet
           there
           was
           somewhat
           of
           the
           common
           notion
           
           in
           it
           ,
           that
           
             Nullum
             magnum
             ingenium
             sine
             mixtura
             dementiae
             .
          
           You
           know
           that
           Fable
           of
           Prometheus
           ,
           the
           great
           inventor
           of
           Arts
           and
           Philosophy
           ,
           who
           is
           said
           to
           have
           an
           Eagle
           or
           a
           Vulture
           perpetually
           knowing
           upon
           his
           liver
           ,
           signifying
           those
           continual
           cares
           and
           anxieties
           of
           mind
           which
           knowing
           and
           inquisitive
           men
           are
           exposed
           unto
           .
        
         
           But
           the
           chief
           proofs
           of
           this
           assertion
           of
           Solomon
           I
           would
           rank
           under
           three
           Heads
           ,
           by
           considering
           that
           vexation
           which
           there
           is
           in
           the
           
             Getting
             ,
             Possession
          
           ,
           and
           Loss
           of
           these
           things
           .
        
         
           1.
           
           For
           the
           Getting
           of
           them
           :
           'T
           is
           part
           of
           the
           primitive
           curse
           that
           nothing
           is
           now
           attainable
           without
           
             the
             sweat
             of
             our
             brows
          
           ;
           and
           the
           difficulty
           of
           every
           thing
           is
           proportionable
           to
           the
           excellency
           of
           it
           :
           And
           therefore
           these
           being
           the
           best
           of
           all
           other
           things
           ,
           there
           must
           needs
           be
           much
           vexation
           and
           labour
           in
           the
           enquiry
           after
           them
           .
           The
           Wise-man
           speaking
           concerning
           the
           search
           afte●
           wisdom
           ,
           v.
           13
           ,
           tells
           us
           ,
           that
           
             this
             sore
             travel
             hath
             God
             given
             to
             the
             Sons
             of
          
           Adam
           ,
           
             to
             be
             exercised
             or
             afflicted
             therewith
             :
          
           He
           seems
           to
           allude
           unto
           that
           natural
           thirst
           and
           appetite
           
           after
           knowledge
           ,
           which
           our
           first
           Parents
           have
           transmitted
           down
           to
           their
           posterity
           :
           And
           intimates
           the
           great
           justice
           and
           equity
           ,
           that
           the
           Sons
           of
           Adam
           should
           for
           his
           ambition
           and
           curiosity
           be
           punished
           with
           a
           tantalizing
           desire
           ;
           that
           the
           tree
           of
           knowledge
           should
           be
           within
           their
           view
           ,
           but
           out
           of
           their
           reach
           ;
           so
           that
           they
           could
           not
           chuse
           but
           desire
           and
           attempt
           after
           it
           ,
           but
           cannot
           attain
           unto
           it
           .
           And
           this
           earnest
           desire
           after
           knowledge
           implanted
           in
           our
           hearts
           ,
           compared
           with
           that
           great
           difficulty
           and
           labour
           in
           getting
           of
           it
           ,
           is
           that
           
             sore
             travel
             which
             God
             hath
             given
             to
             the
             Sons
             of
          
           Adam
           
             to
             be
             afflicted
             therewith
          
           .
        
         
           Now
           the
           perplexities
           in
           this
           kind
           must
           needs
           be
           very
           great
           ;
           whether
           we
           consider
           ,
           the
           blindness
           of
           our
           understandings
           ,
           or
           the
           intricacie
           of
           things
           themselves
           ;
           the
           many
           dark
           recesses
           of
           nature
           ,
           the
           obscurity
           and
           implication
           of
           causes
           and
           effects
           (
           there
           being
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           the
           Books
           of
           Scripture
           and
           Nature
           )
           besides
           tho●●
           accidental
           difficulties
           ,
           which
           are
           occasioned
           by
           the
           subtilty
           and
           intanglement
           of
           error
           ,
           the
           variety
           of
           intricate
           opinions
           ,
           the
           many
           involutions
           of
           controversies
           and
           
           disputes
           ,
           which
           are
           apt
           to
           whirl
           a
           man
           about
           with
           a
           vertigo
           of
           contradictory
           probabilities
           ;
           and
           instead
           of
           settling
           ,
           to
           amuse
           and
           distract
           the
           mind
           .
           To
           which
           may
           be
           added
           that
           difficulty
           and
           labour
           which
           is
           occasioned
           by
           the
           disease
           of
           curiosity
           ,
           to
           which
           inquisitive
           men
           are
           commonly
           liable
           ;
           by
           which
           they
           are
           made
           to
           wander
           about
           after
           all
           kind
           of
           varieties
           ,
           and
           like
           
           Noah's
           Dove
           are
           continually
           hovering
           ,
           not
           knowing
           where
           to
           rest
           themselves
           or
           set
           their
           feet
           .
           So
           that
           in
           all
           these
           respects
           the
           Wise-man
           had
           just
           cause
           to
           complain
           ,
           
             that
             much
             study
             is
             a
             weariness
             to
             the
             flesh
             ,
          
           by
           reason
           of
           those
           many
           cares
           and
           difficulties
           in
           the
           acquisition
           of
           wisdom
           and
           knowledge
           .
        
         
           2.
           
           Nor
           is
           it
           better
           with
           us
           in
           the
           second
           place
           as
           to
           the
           Possession
           of
           them
           :
           It
           being
           the
           property
           of
           learning
           ,
           as
           not
           to
           diminish
           by
           communicating
           ,
           so
           not
           to
           fill
           up
           by
           addition
           to
           it
           :
           But
           the
           thirst
           after
           knowledge
           doth
           increase
           with
           it
           ;
           like
           drink
           to
           a
           man
           in
           a
           feaver
           ,
           which
           inflames
           the
           appetite
           to
           a
           more
           impetuous
           craving
           .
           Besides
           that
           it
           is
           apt
           to
           bring
           along
           with
           it
           much
           disquietness
           in
           other
           respects
           ,
           
           infusing
           into
           the
           soul
           weak
           fears
           ,
           vast
           desires
           ,
           jealousies
           ,
           impatience
           ,
           emulations
           ,
           doubts
           ;
           in
           all
           which
           respects
           it
           is
           almost
           grown
           into
           a
           Proverb
           ,
           that
           
             nihil
             scire
             est
             vita
             jucundissima
          
           .
        
         
           The
           Philosopher
           hath
           observed
           it
           ,
           that
           the
           most
           studious
           men
           (
           though
           they
           may
           be
           naturally
           cheerful
           )
           yet
           commonly
           are
           by
           their
           studies
           and
           retirement
           made
           soure
           and
           morose
           ,
           and
           less
           patient
           of
           opposition
           ;
           as
           being
           continually
           chafed
           and
           tired
           out
           in
           wrestling
           with
           difficulties
           .
           And
           when
           they
           have
           leisure
           to
           look
           abroad
           upon
           the
           state
           of
           things
           round
           about
           them
           ,
           they
           cannot
           chuse
           but
           see
           every
           where
           much
           defect
           and
           lameness
           ,
           much
           confusion
           and
           disorder
           ,
           besides
           the
           evils
           that
           are
           a
           far
           off
           ;
           and
           not
           being
           able
           either
           to
           avoid
           these
           or
           amend
           those
           ,
           no
           wonder
           though
           their
           knowledge
           increaseth
           their
           sorrow
           .
           The
           more
           skill
           a
           man
           hath
           in
           any
           thing
           ,
           with
           so
           much
           the
           more
           disgust
           and
           regret
           doth
           he
           behold
           the
           failings
           and
           deficiencies
           in
           that
           kind
           .
           He
           that
           hath
           in
           his
           mind
           the
           exact
           
           Idea's
           of
           Musick
           or
           of
           Painting
           ,
           cannot
           hear
           the
           discords
           ,
           or
           behold
           the
           bungling
           of
           
           such
           as
           are
           pretenders
           to
           those
           arts
           ,
           without
           displeasure
           and
           offence
           .
           And
           thus
           must
           it
           be
           with
           every
           wise
           man
           that
           beholds
           those
           irregularities
           and
           confusions
           which
           he
           shall
           meet
           withall
           in
           the
           world
           .
        
         
           But
           this
           will
           yet
           better
           appear
           ,
           if
           we
           consider
           such
           mens
           conditions
           either
           in
           relation
           to
           their
           Sufferings
           or
           Sins
           .
        
         
           1.
           
           For
           their
           Sufferings
           :
           Such
           persons
           have
           usually
           the
           most
           tender
           sense
           ,
           and
           therefore
           must
           needs
           have
           the
           greatest
           sufferings
           :
           As
           an
           exact
           health
           is
           required
           to
           an
           exquisite
           pain
           .
           They
           cannot
           but
           be
           very
           apprehensive
           of
           the
           cares
           ,
           dangers
           ,
           and
           necessities
           wherewith
           they
           are
           incompassed
           ;
           the
           injuries
           and
           abuses
           that
           are
           offered
           to
           them
           :
           Eccles.
           7.7
           .
           't
           is
           said
           ,
           that
           
             oppression
             makes
             a
             wise
             man
             mad
             ,
          
           that
           is
           ,
           transports
           him
           to
           some
           unusual
           rage
           ;
           such
           an
           one
           being
           best
           able
           to
           see
           and
           to
           judge
           of
           the
           deformity
           of
           any
           unjust
           ,
           unworthy
           action
           ;
           and
           therefore
           his
           heart
           must
           needs
           rise
           up
           with
           much
           nauseousness
           and
           indignation
           against
           it
           .
        
         
           A
           man
           that
           by
           his
           knowledge
           hath
           gotten
           an
           enlarged
           heart
           ,
           is
           thereby
           made
           less
           capable
           of
           a
           narrow
           indigent
           
           condition
           .
           He
           that
           useth
           to
           busy
           his
           thoughts
           in
           surveying
           the
           vast
           frame
           of
           Nature
           ,
           the
           several
           situations
           and
           advantages
           of
           Kingdoms
           ,
           or
           else
           in
           censuring
           the
           miscarriages
           of
           those
           publick
           counsels
           and
           transactions
           ,
           upon
           which
           the
           fate
           of
           the
           greatest
           Nations
           and
           Persons
           have
           depended
           ;
           for
           this
           man
           to
           be
           himself
           without
           any
           kind
           of
           possession
           or
           power
           ,
           and
           after
           all
           these
           great
           thoughts
           to
           want
           necessaries
           for
           himself
           or
           family
           ,
           to
           be
           insulted
           over
           by
           some
           sordid
           ignorant
           peasant
           ;
           how
           irksome
           must
           this
           be
           to
           such
           a
           person
           ?
           And
           yet
           this
           is
           oftentimes
           the
           case
           of
           wise
           and
           knowing
           men
           :
           
           For
           
             the
             race
             is
             not
             always
             to
             the
             swift
             ,
             neither
             yet
             bread
             to
             the
             wise
             ,
             nor
             riches
             to
             men
             of
             understanding
             ,
             nor
             favour
             to
             men
             of
             skill
             ,
             but
             time
             and
             chance
             happens
             to
             them
             all
          
           ;
           that
           is
           ,
           the
           great
           abilities
           of
           these
           persons
           cannot
           secure
           them
           ,
           by
           any
           such
           special
           privilege
           ,
           but
           that
           they
           may
           be
           involved
           in
           the
           same
           necessities
           and
           casualties
           which
           befall
           the
           common
           herd
           of
           mankind
           .
        
         
           2.
           
           As
           for
           Sin
           :
           Such
           persons
           are
           more
           exposed
           to
           it
           ,
           by
           reason
           of
           those
           temptations
           to
           which
           they
           are
           obnoxious
           ;
           
           knowledge
           in
           it self
           being
           apt
           to
           
             puff
             up
          
           .
           And
           yet
           they
           cannot
           find
           so
           much
           pleasure
           in
           it
           as
           others
           ,
           
           by
           reason
           of
           those
           inward
           regrets
           and
           smitings
           of
           conscience
           which
           will
           imbitter
           it
           to
           them
           .
           Nor
           can
           they
           sin
           at
           so
           cheap
           a
           rate
           ,
           by
           reason
           of
           those
           
             many
             stripes
          
           denounced
           against
           the
           
             knowing
             Servant
          
           .
           The
           Chaldee
           Paraphrase
           in
           translating
           of
           the
           Text
           ,
           renders
           the
           words
           thus
           :
           
             That
             man
             who
             increaseth
             in
             knowledge
             and
             not
             in
             grace
             and
             repentance
             ,
             doth
             treasure
             up
             for
             himself
             the
             anger
             and
             indignation
             of
             the
             Lord.
          
           So
           that
           in
           all
           these
           respects
           ,
           there
           must
           needs
           be
           much
           vexation
           ,
           in
           the
           possession
           of
           wisdom
           and
           knowledge
           .
        
         
           3.
           
           And
           yet
           notwithstanding
           all
           this
           men
           cannot
           chuse
           but
           be
           much
           troubled
           at
           the
           loss
           of
           it
           .
           Which
           may
           be
           three
           manner
           of
           ways
           .
        
         
           1.
           by
           the
           
             unfaithfulness
             of
             memory
          
           ;
           which
           is
           like
           a
           leaking
           vessel
           ,
           and
           doth
           quicky
           let
           slip
           the
           things
           committed
           to
           its
           custody
           .
           Now
           it
           must
           needs
           be
           a
           great
           vexation
           to
           a
           man
           to
           take
           much
           pains
           in
           gathering
           in
           ,
           and
           treasuring
           up
           ,
           and
           afterwards
           to
           let
           all
           drop
           out
           again
           through
           the
           chinks
           of
           a
           leaking
           
           memory
           ;
           his
           labour
           being
           to
           as
           little
           purpose
           as
           if
           he
           had
           laved
           water
           into
           a
           sive
           .
        
         
           2.
           
           Through
           the
           
             defects
             of
             old
             age
          
           ;
           when
           
             the
             sun
             and
             the
             moon
             ,
             and
             the
             stars
             shall
             be
             darkned
             ,
             chap.
          
           12.
           
           The
           Understanding
           and
           the
           other
           inferior
           Faculties
           being
           deprived
           of
           their
           wonted
           light
           and
           reason
           :
           Childhood
           returning
           again
           to
           the
           mind
           as
           well
           as
           to
           the
           feeble
           members
           .
           'T
           is
           related
           of
           a
           great
           Scholar
           ,
           
           some
           ages
           since
           of
           this
           Place
           ,
           by
           name
           Swisset
           ;
           who
           for
           his
           manner
           of
           Writing
           by
           demonstrations
           was
           afterwards
           called
           the
           Calculator
           ;
           that
           being
           grown
           old
           he
           often
           wept
           ,
           because
           he
           was
           not
           able
           to
           understand
           the
           Books
           which
           he
           had
           written
           in
           his
           younger
           days
           .
        
         
           3.
           
           By
           Death
           ,
           which
           shall
           put
           a
           period
           to
           our
           Lives
           and
           our
           Learning
           at
           once
           .
           Now
           for
           men
           to
           think
           ,
           that
           though
           they
           run
           in
           never
           so
           hot
           a
           pursuit
           after
           knowledge
           ,
           yet
           they
           must
           shortly
           be
           laid
           in
           the
           dust
           ,
           from
           whence
           
           all
           their
           learning
           cannot
           either
           preserve
           or
           deliver
           them
           ;
           to
           consider
           ,
           that
           in
           this
           ,
           the
           wise
           hath
           not
           a
           greater
           privilege
           than
           the
           fool
           ;
           but
           the
           same
           forgetfulness
           shall
           cover
           both
           their
           memories
           :
           
             For
             after
             death
             there
             is
             no
             remembrance
             of
             the
             wiseman
             ,
             more
             than
             of
             the
             fool
             ;
             seeing
             that
             which
             now
             is
             ,
             in
             the
             days
             to
             come
             shall
             be
             forgotten
             .
          
           And
           lastly
           ,
           to
           consider
           that
           after
           death
           ,
           the
           soul
           of
           the
           most
           ignorant
           peasant
           shall
           presently
           know
           more
           ,
           than
           the
           profoundest
           Philosophers
           ,
           or
           the
           most
           subtile
           Schoolman
           could
           ever
           attain
           unto
           .
           I
           say
           to
           consider
           all
           this
           ,
           is
           of
           it self
           apt
           to
           make
           a
           man
           weary
           of
           life
           and
           learning
           ,
           whereby
           he
           is
           exposed
           to
           so
           much
           vexation
           .
        
         
           I
           have
           been
           so
           long
           in
           the
           explication
           and
           proof
           of
           this
           ,
           
             that
             it
             is
             so
          
           ,
           that
           I
           shall
           be
           but
           brief
           in
           the
           reasons
           ,
           
             why
             it
             is
             so
          
           .
        
         
           And
           I
           shall
           mention
           only
           those
           two
           ,
           which
           are
           put
           together
           in
           the
           fifth
           ver
           .
           of
           this
           chapter
           ,
           1.
           
           The
           impotency
           of
           wisdom
           and
           knowledge
           ,
           
             that
             which
             is
             crooked
             cannot
             be
             made
             strait
             .
          
           2.
           
           The
           imperfection
           of
           it
           ,
           
             that
             which
             is
             wanting
             cannot
             be
             numbred
             .
          
        
         
         
           The
           vexation
           of
           every
           thing
           is
           proportionable
           to
           the
           disappointment
           of
           it
           ;
           which
           in
           these
           things
           is
           so
           much
           the
           greater
           ,
           by
           how
           much
           the
           hopes
           and
           likelyhoods
           of
           contentment
           here
           ,
           are
           more
           promising
           ,
           and
           yet
           the
           trial
           and
           issue
           more
           remote
           and
           contrary
           .
           Now
           that
           these
           things
           are
           so
           far
           from
           affording
           real
           happiness
           must
           needs
           be
           evident
           upon
           these
           two
           grounds
           .
        
         
           1.
           
           From
           their
           utter
           impotence
           and
           disability
           for
           that
           work
           wherein
           our
           happiness
           doth
           properly
           consist
           ,
           the
           rectifying
           of
           our
           crooked
           natures
           ,
           restoring
           of
           us
           to
           an
           uprightness
           and
           conformity
           unto
           that
           image
           after
           which
           we
           were
           created
           .
           Now
           ,
           who
           knows
           not
           ,
           that
           it
           is
           above
           the
           power
           of
           any
           natural
           wisdom
           or
           knowledge
           fully
           to
           discover
           to
           us
           the
           deformity
           of
           our
           natural
           states
           ?
           much
           less
           then
           can
           they
           direct
           how
           to
           recover
           us
           out
           of
           it
           .
           The
           Devil
           is
           perhaps
           a
           greater
           scholar
           than
           any
           man
           in
           the
           world
           ,
           and
           yet
           all
           his
           learning
           cannot
           find
           out
           a
           way
           ,
           how
           to
           reinstate
           himself
           in
           his
           former
           privileges
           of
           a
           glorified
           Angel.
           
        
         
         
           2.
           
           From
           the
           deficiency
           and
           imperfection
           of
           these
           things
           in
           reference
           to
           their
           own
           proper
           faculty
           ,
           the
           
             Understanding
             ;
             that
             which
             is
             wanting
             cannot
             be
             numbred
             .
          
           That
           is
           ,
           there
           are
           innumerable
           particulars
           in
           nature
           ,
           which
           the
           most
           inquisitive
           judgment
           shall
           never
           reach
           unto
           .
           
             No
             man
          
           shall
           ever
           
             find
             out
             the
             works
             of
             God
             from
             the
             beginning
             to
             the
             end
             .
          
           And
           this
           is
           one
           of
           the
           most
           proper
           effects
           of
           learning
           ,
           that
           it
           discovers
           to
           a
           man
           his
           own
           ignorance
           .
           Now
           as
           there
           is
           on
           the
           one
           hand
           much
           pleasure
           in
           finding
           out
           what
           a
           man
           knew
           not
           ;
           so
           must
           there
           be
           a
           proportionable
           grief
           in
           the
           consideration
           of
           those
           innumerable
           other
           things
           which
           we
           cannot
           attain
           unto
           .
           It
           was
           the
           ambition
           of
           our
           first
           Parents
           to
           aspire
           unto
           a
           perfect
           knowledge
           ,
           to
           
             be
             like
             Gods
             ,
             knowing
             good
             and
             evil
          
           ;
           and
           therefore
           't
           is
           but
           just
           that
           their
           posterity
           should
           be
           thus
           afflicted
           by
           the
           vexation
           of
           their
           imperfect
           knowledge
           .
           It
           must
           needs
           be
           a
           greater
           trouble
           to
           an
           inquisitive
           man
           to
           consider
           ,
           that
           notwithstanding
           all
           his
           pains
           and
           care
           ,
           yet
           he
           must
           grow
           old
           in
           ignorance
           ,
           and
           in
           most
           things
           shall
           know
           as
           little
           ,
           as
           those
           that
           are
           idle
           
           and
           foolish
           ,
           
             the
             secrets
             of
             wisdom
             being
             double
             to
             that
             which
             is
             ,
          
           as
           Zophar
           tells
           us
           in
           Iob
           ,
           11.6
           .
        
         
           Now
           this
           great
           imperfection
           of
           our
           knowledge
           will
           more
           distinctly
           appear
           ,
           if
           we
           consider
           it
           under
           those
           several
           heads
           to
           which
           it
           is
           reducible
           ,
           namely
           ,
           the
           knowledge
           of
           
             Words
             ,
             Things
             ,
             Times
             ,
             Persons
          
           and
           Actions
           .
        
         
           1.
           
           That
           learning
           which
           consists
           only
           in
           the
           form
           and
           paedagogy
           of
           Arts
           ,
           or
           the
           Critical
           notions
           upon
           words
           and
           phrases
           ,
           hath
           in
           it
           this
           intrinsical
           imperfection
           ,
           that
           't
           is
           only
           so
           far
           to
           be
           esteemed
           ,
           as
           it
           conduceth
           to
           the
           knowledge
           of
           things
           ;
           being
           in
           it self
           but
           a
           kind
           of
           pedantry
           ,
           apt
           to
           infect
           a
           man
           with
           such
           odd
           humours
           of
           pride
           ,
           and
           affectation
           ,
           and
           curiosity
           ,
           as
           will
           render
           him
           unfit
           for
           any
           great
           employment
           .
           Words
           being
           but
           the
           images
           of
           matter
           ,
           and
           to
           be
           wholly
           given
           up
           to
           the
           study
           of
           these
           ,
           what
           is
           it
           but
           Pygmalions
           phrenzy
           ,
           to
           fall
           in
           love
           with
           a
           picture
           or
           image
           ,
           as
           for
           Oratory
           which
           is
           the
           best
           skill
           about
           words
           ,
           that
           hath
           by
           some
           Wisemen
           been
           esteemed
           but
           a
           voluptuary
           art
           ,
           like
           to
           cookery
           ,
           which
           spoils
           wholsome
           
           meats
           ,
           and
           helps
           unwholesome
           ,
           by
           the
           variety
           of
           sauces
           serving
           more
           to
           the
           pleasure
           of
           taste
           than
           the
           health
           of
           the
           body
           .
        
         
           2.
           
           As
           for
           real
           knowledge
           ,
           that
           is
           likewise
           exceeding
           imperfect
           ;
           whethe
           we
           look
           to
           the
           history
           of
           nature
           ,
           delivered
           down
           to
           us
           by
           the
           Antients
           ,
           which
           in
           many
           things
           is
           evidently
           false
           ,
           and
           therefore
           to
           be
           suspected
           in
           others
           ;
           or
           else
           to
           what
           the
           industry
           of
           these
           latter
           times
           hath
           discovered
           ;
           men
           having
           not
           been
           so
           diligent
           and
           exact
           in
           their
           observations
           ,
           as
           not
           to
           be
           deceived
           with
           casual
           and
           fortuitous
           events
           .
        
         
           The
           frame
           of
           this
           great
           Universe
           as
           it
           is
           represented
           to
           humane
           consideration
           and
           inquiry
           ,
           
           
             
               Verulam
               .
               Pref.
               ad
               Nov.
               Organ
               .
            
          
           appearing
           like
           a
           perplexed
           Labyrinth
           ,
           wherein
           there
           is
           so
           much
           ambiguity
           in
           the
           several
           ways
           ,
           so
           much
           fallacy
           in
           the
           similitude
           of
           things
           and
           signs
           ,
           such
           obliqueness
           and
           intricacy
           in
           the
           course
           of
           nature
           ,
           that
           even
           sense
           it self
           ,
           which
           in
           such
           things
           is
           our
           chiefest
           guide
           ,
           is
           fain
           to
           wander
           up
           and
           down
           in
           uncertainties
           ,
           and
           instead
           of
           leading
           us
           out
           ,
           do's
           many
           times
           lead
           us
           into
           error
           .
           And
           for
           this
           reason
           ,
           Philosophy
           hath
           
           been
           so
           often
           questioned
           and
           subverted
           in
           the
           very
           principle
           of
           it
           .
        
         
           3.
           
           As
           for
           History
           of
           
             Times
             ,
             Persons
             ,
             Actions
          
           ;
           we
           have
           reason
           enough
           to
           suspect
           that
           they
           are
           generally
           written
           ,
           according
           to
           the
           
           Author's
           interests
           and
           prejudices
           ,
           and
           do
           seldome
           contain
           an
           impartial
           and
           upright
           representation
           of
           truth
           .
        
         
           I
           do
           not
           mention
           Divinity
           ,
           though
           here
           our
           knowledge
           be
           most
           imperfect
           ;
           nor
           hath
           this
           been
           wholly
           free
           from
           its
           changes
           and
           fashions
           according
           to
           the
           course
           of
           times
           .
        
         
           Now
           all
           this
           arises
           from
           the
           imperfection
           of
           our
           knowledge
           in
           these
           things
           ,
           because
           
             We
             see
             but
             in
             part
             ,
             darkly
             ;
             That
             which
             is
             wanting
          
           in
           any
           of
           them
           
             cannot
             be
             numbred
          
           .
        
         
           If
           any
           one
           shall
           from
           hence
           object
           :
           That
           according
           to
           this
           ,
           it
           were
           better
           for
           a
           man
           to
           be
           idle
           ,
           ignorant
           and
           cheerful
           ,
           than
           to
           macerate
           himself
           with
           much
           reading
           .
           If
           every
           state
           of
           life
           hath
           its
           proper
           vexation
           ,
           't
           is
           best
           to
           chuse
           that
           which
           hath
           least
           .
        
         
           To
           this
           Solomon
           answers
           ,
           that
           't
           is
           true
           ,
           every
           condition
           is
           bad
           enough
           ,
           yet
           some
           are
           better
           than
           others
           ,
           
             For
             wisdom
             excelleth
             folly
          
           ,
           
           
             c.
             2.
             
             ●4
             .
          
           
             as
             much
             as
             a
             light
             
             excelleth
             darkness
          
           ;
           and
           though
           it
           doth
           expose
           us
           to
           sorrow
           ,
           yet
           this
           very
           sorrow
           is
           better
           than
           a
           careless
           sensual
           mirth
           ,
           
           
             c.
             7.3
             .
          
           For
           
             by
             sadness
             the
             heart
             is
             made
             better
             .
          
        
         
           If
           it
           be
           again
           objected
           ,
           that
           't
           is
           not
           imaginable
           how
           the
           best
           things
           in
           the
           world
           ,
           should
           expose
           us
           to
           the
           worst
           mischiefs
           and
           troubles
           .
        
         
           I
           answer
           ,
           they
           are
           therefore
           the
           worst
           because
           they
           spring
           from
           the
           corruption
           of
           the
           best
           ,
           For
           
             Corruptio
             optimi
             est
             pessima
          
           ,
           the
           more
           excellent
           any
           thing
           is
           in
           it self
           ,
           the
           worse
           do's
           it
           prove
           when
           abused
           or
           corrupted
           .
        
         
           I
           have
           been
           too
           long
           in
           the
           Doctrinal
           part
           ,
           't
           is
           more
           than
           time
           that
           I
           hasten
           to
           the
           Application
           .
        
         
           And
           here
           I
           shall
           not
           need
           to
           apologize
           ,
           for
           the
           suitableness
           of
           this
           discourse
           both
           to
           this
           Place
           and
           Time.
           Knowledge
           is
           here
           our
           business
           and
           profession
           ,
           the
           great
           Merchandize
           that
           we
           deal
           in
           ,
           and
           this
           solemnity
           is
           our
           chief
           Mart
           ,
           wherein
           't
           is
           exposed
           to
           publick
           view
           ,
           and
           ought
           to
           be
           after
           a
           more
           especial
           manner
           taught
           and
           learn'd
           .
           And
           therefore
           it
           cannot
           now
           be
           improper
           for
           us
           to
           be
           put
           in
           remembrance
           
           of
           the
           many
           troubles
           and
           hazzards
           we
           are
           exposed
           unto
           in
           this
           respect
           .
        
         
           You
           have
           heard
           already
           how
           the
           greatest
           natural
           wisdom
           and
           knowledge
           ,
           is
           not
           only
           short
           of
           ,
           but
           likewise
           opposite
           unto
           ,
           that
           rest
           and
           satisfaction
           of
           mind
           which
           we
           all
           pretend
           to
           seek
           after
           .
        
         
           And
           therefore
           certainly
           it
           must
           needs
           follow
           as
           a
           most
           obvious
           and
           natural
           inference
           .
        
         
           1.
           
           By
           way
           of
           Instruction
           or
           Caution
           ,
           that
           we
           have
           no
           reason
           to
           be
           proud
           of
           ,
           or
           to
           trust
           in
           that
           knowledge
           which
           we
           have
           already
           attained
           ,
           or
           to
           pursue
           after
           more
           with
           so
           much
           heat
           and
           eagerness
           as
           to
           forget
           those
           practical
           duties
           which
           are
           most
           necessary
           .
        
         
           2.
           
           By
           way
           of
           Exhortation
           ,
           that
           we
           have
           great
           reason
           to
           apply
           our selves
           unto
           those
           means
           which
           may
           prevent
           or
           remove
           the
           sorrows
           and
           dangers
           ,
           to
           which
           these
           things
           of
           themselves
           will
           expose
           us
           .
           And
           that
           's
           the
           substance
           of
           what
           I
           have
           to
           say
           in
           the
           Application
           .
        
         
         
           I.
           It
           may
           serve
           for
           Instruction
           ,
           to
           acquaint
           us
           :
        
         
           1.
           
           
             That
             we
             have
             little
             reason
             to
             be
             proud
             of
             ,
             or
             to
             trust
             in
             that
             knowledge
             we
             have
             already
             attained
             .
          
           'T
           is
           true
           ,
           it
           hath
           naturally
           a
           fermenting
           quality
           in
           it
           ,
           being
           apt
           to
           swell
           and
           puff
           up
           ,
           and
           't
           is
           an
           hard
           matter
           for
           a
           man
           that
           hath
           much
           learning
           not
           to
           have
           a
           
             broad
             heart
          
           ,
           as
           the
           Hebrew
           phrase
           is
           ,
           that
           is
           ,
           a
           
             proud
             heart
          
           ,
           as
           our
           Translation
           renders
           it
           ,
           Prov.
           21.4
           .
           But
           yet
           if
           it
           be
           rightly
           considered
           ,
           there
           can
           be
           no
           reason
           why
           any
           man
           should
           be
           proud
           of
           that
           wherein
           the
           Devil
           do's
           excell
           him
           .
           And
           the
           truth
           is
           ,
           knowing
           persons
           of
           all
           others
           have
           most
           cause
           to
           be
           humbled
           in
           the
           apprehension
           of
           their
           own
           ignorance
           and
           folly
           ,
           of
           which
           they
           must
           needs
           be
           most
           sensible
           .
           And
           as
           for
           confidence
           in
           these
           things
           ,
           they
           will
           be
           so
           far
           from
           assisting
           or
           relieving
           us
           in
           our
           greatest
           exigencies
           ,
           that
           they
           will
           rather
           add
           to
           our
           trouble
           and
           danger
           .
           'T
           is
           not
           all
           the
           art
           of
           Reasoning
           or
           Rhetorick
           in
           the
           world
           that
           can
           deceive
           the
           Devil
           ,
           or
           silence
           a
           guilty
           clamorus
           conscience
           ;
           nay
           ,
           these
           things
           do
           usually
           help
           to
           aggravate
           such
           mens
           conditions
           ,
           by
           
           many
           dreadful
           apprehensions
           of
           that
           wrath
           and
           vengeance
           to
           which
           their
           sins
           do
           expose
           them
           .
           The
           damned
           souls
           could
           not
           suffer
           such
           exquisite
           torments
           ,
           if
           in
           the
           state
           of
           separation
           they
           were
           not
           raised
           to
           a
           much
           higher
           degree
           of
           knowledge
           than
           here
           they
           are
           capable
           of
           .
           And
           as
           for
           that
           great
           business
           of
           a
           man's
           life
           ,
           which
           doth
           most
           of
           all
           concern
           him
           ,
           conversion
           and
           regeneration
           ,
           
             the
             wisdom
             of
             this
             world
          
           is
           so
           far
           from
           helping
           us
           in
           this
           ,
           that
           
             't
             is
             enmity
             against
             God.
          
           No
           men
           usually
           are
           such
           fierce
           and
           bitter
           opposers
           of
           the
           power
           of
           godliness
           ,
           as
           those
           that
           have
           learned
           heads
           and
           unsanctified
           hearts
           :
           
           Paul's
           powerful
           preaching
           was
           never
           more
           fruitless
           than
           amongst
           the
           Athenians
           ,
           whose
           learning
           was
           so
           far
           from
           shewing
           them
           the
           excellency
           ,
           that
           it
           made
           them
           despise
           the
           simplicity
           of
           the
           Gospel
           .
           Our
           Saviour
           never
           met
           with
           more
           malitious
           opposition
           ,
           than
           from
           the
           learned
           Scribes
           and
           Pharisees
           ;
           who
           did
           not
           only
           by
           open
           contempt
           resist
           his
           ministry
           ,
           but
           also
           by
           secret
           practises
           undermine
           his
           person
           .
           And
           therefore
           in
           all
           these
           respects
           we
           have
           little
           reason
           either
           of
           pride
           or
           confidence
           in
           that
           
           knowledge
           which
           any
           of
           us
           have
           already
           attained
           .
        
         
           2.
           
           We
           have
           as
           little
           reason
           
             to
             be
             so
             eager
             in
             the
             pursuit
             after
             more
             ,
             as
             to
             forget
             or
             neglect
             those
             practical
             duties
             which
             are
             most
             necessary
             .
          
           'T
           is
           true
           ,
           knowledge
           is
           here
           the
           business
           of
           our
           particular
           Callings
           ,
           as
           Scholars
           ;
           in
           which
           't
           is
           our
           duty
           to
           be
           diligent
           ,
           and
           our
           just
           commendation
           to
           be
           skilful
           .
           But
           yet
           there
           is
           somewhat
           else
           of
           greater
           concernment
           to
           us
           in
           our
           general
           Callings
           ,
           as
           Christians
           ,
           a
           demeanour
           and
           conversation
           suitable
           to
           this
           Profession
           ;
           our
           failing
           in
           this
           will
           quickly
           bring
           a
           blemish
           upon
           the
           other
           .
           There
           have
           been
           of
           late
           great
           complaints
           (
           and
           too
           much
           occasion
           for
           them
           )
           of
           that
           contempt
           and
           reproach
           poured
           out
           upon
           men
           of
           our
           Calling
           ;
           which
           though
           it
           may
           argue
           much
           folly
           and
           madness
           in
           those
           unreasonable
           men
           who
           are
           the
           Authors
           of
           it
           ,
           yet
           perhaps
           there
           may
           be
           too
           much
           occasion
           given
           on
           our
           parts
           ,
           for
           want
           of
           that
           holiness
           and
           zeal
           and
           prudence
           and
           gravity
           which
           should
           accompany
           our
           profession
           ;
           besides
           that
           many
           of
           us
           do
           by
           our
           sloth
           and
           idleness
           ,
           let
           other
           men
           outgo
           us
           in
           those
           very
           gifts
           and
           abilities
           ,
           
           which
           are
           more
           peculiarly
           required
           to
           our
           Calling
           .
           Now
           I
           say
           ,
           that
           which
           must
           promote
           both
           the
           usefulness
           and
           the
           reputation
           of
           our
           knowledge
           ,
           is
           when
           our
           practice
           and
           conversation
           is
           made
           suitable
           to
           it
           .
           'T
           is
           not
           an
           ability
           to
           talk
           or
           to
           dispute
           of
           Religion
           ;
           for
           in
           these
           times
           ,
           what
           man
           ,
           nay
           what
           woman
           almost
           is
           there
           who
           do's
           not
           pretend
           to
           skill
           in
           this
           ?
           But
           it
           is
           a
           holy
           and
           prudent
           conversation
           that
           must
           adorn
           our
           profession
           ,
           and
           provoke
           others
           to
           the
           love
           of
           it
           .
           And
           there
           are
           stronger
           engagements
           upon
           us
           to
           this
           purpose
           ,
           than
           upon
           any
           others
           .
           Because
           by
           our
           Callings
           we
           profess
           our selves
           to
           be
           amongst
           those
           servants
           ,
           who
           do
           not
           only
           know
           ,
           but
           are
           able
           to
           teach
           our
           masters
           will
           ,
           and
           therefore
           our
           disobedience
           shall
           be
           punished
           with
           
             many
             stripes
          
           .
        
         
           It
           cannot
           be
           denied
           ,
           but
           that
           skill
           in
           Controversies
           ,
           the
           
             Tongues
             ,
             History
             ,
             Philosophy
          
           ,
           the
           Arts
           ,
           are
           all
           of
           them
           not
           only
           great
           ornaments
           and
           advantages
           to
           particular
           men
           ,
           but
           in
           some
           sense
           also
           necessary
           for
           the
           Church
           ;
           but
           yet
           when
           all
           is
           done
           ,
           't
           is
           this
           practical
           Divinity
           ,
           that
           must
           bring
           us
           to
           heaven
           ,
           that
           must
           poise
           our
           judgments
           ,
           
           and
           settle
           our
           consciences
           ,
           and
           strengthen
           our
           comforts
           ;
           and
           save
           our
           souls
           .
           This
           must
           be
           
             our
             rejoycing
          
           at
           the
           last
           day
           ,
           
             the
             testimony
             of
             our
             consciences
          
           ,
           
           
             2
             Cor.
             1.12
             .
          
           
             that
             in
             simplicity
             and
             godly
             sincerity
             ,
             not
             with
             fleshly
             wisdom
             ,
             but
             by
             the
             grace
             of
             God
             we
             have
             had
             our
             conversations
             in
             this
             world
             .
          
        
         
           2.
           
           A
           second
           Use
           shall
           be
           for
           exhortation
           ,
           that
           we
           would
           
             apply
             our selves
             to
             those
             means
             which
             may
             help
             to
             remedy
             the
             sorrows
             and
             dangers
             to
             which
             those
             things
             of
             themselves
             will
             expose
             us
             .
          
        
         
           There
           are
           divers
           things
           of
           excellent
           use
           in
           Physick
           which
           yet
           cannot
           be
           safely
           prescribed
           without
           the
           addition
           of
           some
           correctives
           to
           abate
           their
           noxious
           qualities
           .
           Such
           is
           the
           condition
           of
           this
           natural
           wisdom
           and
           knowledge
           ,
           which
           of
           themselves
           have
           many
           flatuous
           and
           corroding
           qualities
           ;
           but
           yet
           being
           mixed
           with
           some
           proper
           correctives
           ,
           may
           be
           made
           of
           singular
           use
           and
           efficacy
           .
           But
           you
           will
           say
           ,
           what
           are
           these
           other
           ingredients
           ?
           Why
           the
           Apostle
           doth
           prescribe
           a
           large
           recipe
           of
           them
           ,
           2
           Pet.
           1.5
           ,
           6.
           
           
             Add
             to
             your
             knowledge
             ,
             faith
             ,
             virtue
             ,
             temperance
             ,
             patience
             ,
             goodness
             ,
             brotherly
             kindness
             ,
             charity
             .
          
           The
           mixture
           of
           these
           
           other
           Christians
           Graces
           ,
           will
           make
           our
           knowledge
           exceeding
           wholesome
           and
           useful
           .
           I
           must
           not
           insist
           upon
           the
           particulars
           ;
           only
           there
           are
           two
           Graces
           amongst
           all
           the
           rest
           ,
           which
           I
           cannot
           omit
           ,
           being
           in
           Scripture
           phrase
           styled
           by
           the
           name
           of
           wisdom
           and
           knowledge
           ;
           and
           therefore
           of
           all
           others
           ,
           the
           study
           of
           these
           must
           needs
           be
           the
           most
           proper
           remedies
           to
           be
           applied
           in
           this
           case
           :
           namely
           :
           1.
           
           Faith
           in
           Christ
           :
           2.
           
           Fear
           of
           God
           :
           These
           are
           properly
           the
           graces
           ,
           the
           other
           but
           the
           gifts
           of
           wisdom
           and
           knowledge
           .
        
         
           1.
           
           Faith
           is
           
             wisdom
             unto
             salvation
          
           ;
           the
           other
           is
           but
           wisdom
           
             unto
             grief
          
           ;
           this
           leads
           us
           unto
           a
           practical
           acquaintance
           with
           the
           Doctrine
           of
           our
           Lord
           
             Iesus
             Christ
             ,
             in
             whom
             are
             laid
             up
             all
             the
             treasures
             of
             wisdom
             and
             knowledge
             .
          
           
           
             Colos.
             2.3
             .
          
           Those
           are
           but
           the
           refuse
           ,
           and
           the
           husks
           of
           knowledge
           ,
           which
           are
           to
           be
           had
           amongst
           the
           Creatures
           ,
           the
           
             treasures
             of
             it
          
           are
           only
           to
           be
           obtained
           by
           an
           acquaintance
           with
           the
           virtue
           of
           Christs
           
             death
             and
             resurrection
          
           .
           Though
           a
           man
           should
           be
           very
           well
           skilled
           in
           the
           way
           of
           secular
           business
           ,
           knowing
           how
           to
           bring
           about
           his
           own
           ends
           ,
           to
           raise
           himself
           unto
           power
           ,
           reputation
           ,
           estate
           ;
           yet
           such
           
           an
           one
           is
           but
           a
           fool
           ,
           if
           he
           be
           either
           ignorant
           ,
           or
           careless
           ,
           how
           to
           save
           his
           own
           soul.
           And
           therefore
           if
           we
           aim
           at
           true
           wisdom
           ,
           we
           should
           make
           it
           our
           chief
           business
           
             to
             grow
             in
             grace
          
           ,
           and
           in
           this
           
             knowledge
             of
             our
             Lord
             and
             Saviour
          
           Jesus
           Christ.
           St.
           Paul
           was
           a
           man
           of
           as
           great
           abilities
           as
           any
           that
           we
           read
           of
           ,
           
             bred
             up
             at
             the
             feet
             of
          
           Gamaliel
           ,
           very
           well
           versed
           in
           the
           chief
           Authors
           of
           his
           time
           ,
           
             Epimenides
             ,
             Menander
             ,
             Aratus
          
           ,
           whom
           he
           cites
           upon
           several
           occasions
           ;
           of
           a
           very
           powerful
           and
           masculine
           Oratory
           ,
           as
           may
           be
           seen
           by
           the
           effects
           of
           it
           ,
           in
           his
           discourse
           with
           
             Faelix
             ,
             Agrippa
             ,
             Festus
          
           ,
           and
           the
           men
           of
           Lystra
           ,
           who
           for
           this
           reason
           called
           him
           Mercury
           .
           And
           for
           his
           skill
           in
           Languages
           ,
           
             he
             spake
             with
             tongues
             more
             than
             they
             all
             :
          
           
           
             1
             Cor.
             14.
             
          
           And
           yet
           this
           learned
           man
           ,
           notwithstanding
           all
           these
           great
           abilities
           ,
           doth
           profess
           that
           he
           
             desired
             to
             know
             nothing
             but
             Christ
             and
             him
             Crucified
             ,
          
           that
           is
           ,
           nothing
           in
           comparison
           to
           that
           knowledg
           ,
           or
           nothing
           but
           what
           might
           lead
           him
           to
           it
           ,
           or
           further
           him
           in
           it
           ;
           nay
           he
           
             counts
             all
             things
             but
             loss
             for
             the
             excellency
             of
             this
             knowledge
             of
             Christ
             Iesus
             his
             Lord.
             
          
           
           
             Philip.
             3.
             
             ●
             .
          
        
         
         
           2.
           
           The
           second
           Grace
           I
           mentioned
           is
           ,
           
             the
             fear
             of
             God
          
           ,
           Job
           28.28
           .
           
             The
             fear
             of
             the
             Lord
             ,
             that
             is
             wisdom
             ,
             and
             to
             depart
             from
             evil
             is
             understanding
             .
          
           This
           is
           that
           which
           Solomon
           ,
           after
           all
           his
           other
           enquiries
           ,
           do's
           at
           last
           pitch
           upon
           as
           the
           only
           remedy
           against
           those
           anxieties
           of
           mind
           ,
           which
           every
           thing
           else
           did
           expose
           him
           unto
           .
           And
           he
           sets
           down
           as
           the
           utmost
           result
           of
           all
           his
           experience
           ,
           that
           whosoever
           would
           be
           truly
           happy
           ,
           he
           must
           make
           it
           his
           chief
           business
           to
           keep
           up
           in
           his
           heart
           a
           holy
           awe
           and
           fear
           of
           the
           divine
           Majesty
           ,
           and
           to
           apply
           himself
           with
           an
           humble
           conformity
           unto
           the
           will
           of
           God.
           This
           he
           makes
           the
           conclusion
           of
           his
           whole
           Sermon
           ;
           and
           I
           shall
           shut
           up
           all
           with
           the
           same
           advice
           .
           If
           you
           would
           have
           your
           other
           enquiries
           and
           learning
           made
           useful
           and
           comfortable
           unto
           you
           ,
           then
           ,
           
             fear
             God
             and
             keep
             his
             commandments
             ;
             for
             this
             is
             the
             whole
             duty
             of
             man.
             
          
        
         
           The
           End
           of
           the
           sixth
           Sermon
           .
        
      
       
         
         
           The
           Seventh
           Sermon
           .
        
         
           
             PROV
             .
             IV.
             7
             .
          
           
             
               Wisdom
               is
               the
               principal
               thing
               ,
               therefore
               get
               wisdom
               .
            
          
        
         
           AMongst
           that
           great
           variety
           of
           subjects
           which
           Solomon
           treats
           of
           ,
           in
           this
           and
           his
           other
           moral
           discourses
           ,
           there
           is
           none
           more
           frequently
           mentioned
           ,
           or
           more
           largely
           insisted
           upon
           ,
           than
           this
           of
           wisdom
           .
           He
           himself
           ,
           when
           he
           was
           put
           to
           his
           choice
           ,
           having
           preferred
           this
           before
           all
           other
           things
           ,
           and
           being
           so
           very
           eminent
           above
           all
           other
           men
           ,
           for
           his
           great
           abilities
           in
           this
           kind
           :
           He
           doth
           thereupon
           take
           all
           occasions
           to
           celebrate
           the
           praise
           of
           it
           ,
           and
           to
           excite
           others
           to
           the
           love
           and
           study
           of
           it
           .
        
         
           It
           is
           one
           of
           his
           Proverbs
           to
           this
           purpose
           ,
           which
           I
           have
           now
           made
           choice
           
           
           
           
           
           to
           speak
           of
           :
           Being
           a
           subject
           amongst
           all
           others
           the
           most
           difficult
           to
           be
           treated
           of
           ,
           partly
           for
           the
           abstruseness
           of
           it
           ,
           and
           partly
           for
           the
           copiousness
           of
           it
           ,
           being
           that
           which
           we
           are
           still
           to
           be
           learning
           all
           the
           days
           of
           our
           lives
           .
           And
           therefore
           is
           it
           no
           easy
           matter
           ,
           either
           to
           explain
           the
           nature
           ,
           or
           contract
           the
           doctrine
           of
           it
           within
           a
           narrow
           compass
           ;
           which
           yet
           I
           shall
           endeavour
           to
           do
           with
           as
           much
           plainness
           and
           brevity
           as
           I
           can
           .
        
         
           The
           Word
           here
           translated
           Principal
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           derived
           from
           a
           Root
           which
           signifies
           the
           Head.
           'T
           is
           frequently
           used
           to
           express
           the
           summity
           or
           top
           of
           any
           thing
           ,
           the
           chief
           or
           most
           excellent
           part
           of
           it
           ;
           the
           original
           or
           first
           :
           It
           may
           import
           a
           priority
           of
           time
           ,
           or
           order
           ,
           or
           cause
           ,
           or
           dignity
           .
           The
           Word
           translated
           Ge●
           ,
           signifies
           properly
           the
           acquiring
           such
           an
           interest
           and
           propriety
           as
           men
           have
           in
           their
           possessions
           ,
           which
           they
           account
           their
           own
           ,
           and
           which
           they
           enjoy
           for
           themselves
           .
        
         
           The
           Proposition
           I
           would
           treat
           of
           from
           these
           words
           is
           this
           :
        
         
         
           
             The
             attainment
             of
             true
             wisdom
             is
             that
             which
             doth
             most
             of
             all
             deserve
             our
             care
             and
             study
             .
          
           
        
         
           In
           the
           prosecution
           of
           this
           ,
           I
           shall
           endeavour
           .
           1.
           
           To
           shew
           the
           Nature
           of
           Wisdom
           ,
           what
           it
           is
           ,
           and
           wherein
           it
           consists
           .
           2.
           
           The
           Necessity
           of
           it
           ,
           or
           the
           grounds
           of
           our
           obligation
           to
           it
           ,
           from
           Scripture
           ,
           and
           Reason
           .
           3.
           
           To
           apply
           this
           by
           some
           useful
           inferences
           .
        
         
           I.
           To
           shew
           what
           Wisdom
           is
           ,
           and
           wherein
           it
           consists
           :
           Which
           I
           would
           enlarge
           under
           these
           
             four
             heads
          
           .
        
         
           
             1.
             
             The
             description
             of
             its
             Nature
             and
             causes
             .
          
           
             2.
             
             The
             several
             kinds
             and
             distinctions
             of
             it
             .
          
           
             3.
             
             The
             properties
             or
             effects
             that
             flow
             from
             it
             .
          
           
             4.
             
             The
             opposites
             to
             it
             .
          
        
         
           1.
           
           For
           the
           description
           of
           the
           Nature
           of
           Wisdom
           ,
           this
           is
           by
           Aristotle
           said
           to
           be
           that
           intellectual
           Virtue
           whereby
           we
           are
           directed
           in
           our
           manners
           and
           carriage
           ,
           to
           make
           choice
           of
           the
           right
           Means
           in
           the
           prosecution
           of
           our
           true
           End.
           Tully
           describes
           it
           to
           be
           
             ars
             vivendi
          
           :
           And
           to
           the
           same
           purpose
           
             Aquinas
             ,
             Recta
             ratio
             agibilium
             ,
             the
             skill
             of
             demeaning
             a
             mans
             self
             aright
             in
             practical
             
             affairs
             .
          
           And
           Solomon
           to
           the
           same
           purpose
           :
           
             The
             wisdom
             of
             the
             prudent
             is
             to
             understand
             his
             way
             ,
          
           Prov.
           14.8
           .
           It
           is
           the
           end
           of
           science
           or
           knowledge
           to
           furnish
           our
           minds
           with
           due
           conceptions
           ,
           concerning
           the
           nature
           of
           things
           in
           general
           ,
           their
           differences
           ,
           relations
           ,
           dependencies
           ,
           whether
           in
           themselves
           they
           are
           either
           true
           or
           false
           ,
           good
           or
           evil
           ;
           but
           to
           be
           able
           to
           give
           a
           true
           judgment
           of
           particulars
           ,
           concerning
           what
           may
           be
           most
           fit
           and
           convenient
           ,
           in
           that
           great
           variety
           of
           Cases
           ,
           which
           we
           shall
           meet
           with
           in
           the
           practical
           affairs
           of
           life
           ,
           this
           is
           properly
           the
           work
           of
           Wisdom
           and
           Prudence
           .
        
         
           The
           Philosophers
           in
           their
           distribution
           of
           virtues
           have
           generally
           agreed
           upon
           four
           ,
           which
           they
           call
           cardinal
           ,
           because
           all
           the
           rest
           do
           turn
           upon
           them
           as
           upon
           their
           hinges
           .
        
         
           These
           are
           Prudence
           ,
           and
           universal
           Iustice
           ,
           and
           Fortitude
           ,
           and
           
             Temperance
             :
             Prudence
          
           is
           that
           virtue
           whereby
           a
           man
           is
           inabled
           to
           judge
           of
           what
           is
           right
           and
           fitting
           to
           be
           done
           ,
           according
           to
           variety
           of
           cases
           and
           circumstances
           .
           Iustice
           is
           that
           inclination
           of
           mind
           ,
           whereby
           a
           man
           is
           disposed
           and
           fixed
           to
           do
           in
           every
           business
           according
           
           to
           the
           Rules
           of
           right
           ,
           and
           just
           as
           he
           ought
           .
           Fortitude
           is
           that
           virtue
           whereby
           he
           is
           inabled
           to
           resist
           and
           subdue
           all
           such
           difficulties
           as
           he
           may
           meet
           with
           in
           the
           performance
           of
           his
           duty
           ,
           on
           the
           one
           hand
           ,
           upon
           the
           account
           of
           danger
           or
           fear
           .
           And
           Temperance
           is
           that
           virtue
           whereby
           he
           is
           inabled
           to
           overcome
           the
           temptations
           on
           the
           other
           hand
           ,
           of
           pleasure
           and
           allurement
           .
           So
           that
           each
           of
           these
           virtues
           are
           of
           universal
           extent
           in
           all
           the
           affairs
           and
           conditions
           of
           life
           ;
           and
           there
           are
           many
           particular
           Cases
           ,
           all
           such
           as
           are
           of
           any
           importance
           ,
           wherein
           every
           one
           of
           them
           is
           to
           be
           exercised
           .
           When
           a
           man
           shall
           stand
           in
           need
           of
           Prudence
           to
           direct
           him
           in
           what
           is
           fitting
           ;
           and
           of
           Iustice
           to
           incline
           him
           to
           do
           accordingly
           ;
           and
           of
           Fortitude
           to
           resist
           those
           fears
           and
           discouragements
           which
           be
           put
           in
           his
           way
           ;
           and
           of
           Temperance
           to
           overcome
           the
           temptations
           of
           allurement
           and
           pleasure
           ,
           whereby
           he
           may
           be
           drawn
           aside
           and
           inticed
           .
        
         
           The
           first
           of
           these
           ,
           which
           I
           am
           now
           treating
           of
           ,
           is
           Wisdom
           or
           Prudence
           ,
           and
           it
           consists
           of
           these
           three
           parts
           :
        
         
         
           I.
           A
           
             Sagacity
             of
             judgment
          
           to
           make
           a
           true
           estimate
           of
           1.
           
           Things
           ,
           2.
           
           Persons
           ,
           3.
           
           Times
           and
           4.
           
           Events
           .
        
         
           1.
           
           Of
           Things
           ,
           and
           actions
           ,
           according
           to
           the
           nature
           of
           them
           ,
           whether
           they
           are
           good
           or
           evil
           ,
           and
           according
           to
           their
           degrees
           whether
           Gnatts
           or
           
             Camels
             ,
             Moats
          
           or
           
             Beams
             ,
             Mint
          
           and
           Cummin
           or
           
             the
             weighty
             matters
             of
             the
             Law.
             
          
        
         
           2.
           
           Of
           Persons
           ,
           according
           to
           their
           various
           tempers
           ,
           interests
           and
           inclinations
           .
           The
           Philosopher
           hath
           observed
           that
           every
           man
           hath
           some
           handle
           in
           his
           disposition
           ,
           which
           he
           that
           can
           take
           hold
           of
           may
           thereby
           lead
           him
           about
           and
           persuade
           him
           to
           any
           thing
           :
           Nor
           can
           there
           be
           a
           more
           palpable
           folly
           than
           to
           use
           such
           courses
           in
           order
           to
           the
           persuading
           of
           men
           ,
           as
           in
           their
           own
           natures
           are
           like
           to
           alienate
           and
           exasperate
           them
           ,
           rather
           than
           to
           convince
           them
           .
        
         
           3.
           
           Of
           Times
           and
           seasons
           ;
           as
           to
           the
           fitness
           of
           them
           ,
           
             a
             wise
             mans
             heart
             discerneth
             both
             of
             time
             and
             judgment
             ,
          
           Eccles.
           8.5
           .
           That
           which
           at
           one
           time
           may
           be
           very
           useful
           and
           proper
           ,
           may
           not
           prove
           so
           at
           another
           season
           .
        
         
         
           4.
           
           Of
           Events
           ,
           as
           to
           the
           probability
           of
           them
           :
           
             A
             wise
             man
             foresees
             the
             evil
             and
             hides
             himself
             :
          
           Again
           ,
           he
           knows
           that
           things
           and
           persons
           are
           not
           to
           be
           judged
           of
           by
           their
           present
           state
           ,
           but
           by
           their
           final
           issues
           ,
           which
           he
           is
           able
           oftimes
           to
           foresee
           in
           their
           causes
           .
        
         
           II.
           A
           
             Presence
             of
             mind
          
           ,
           to
           obviate
           suddain
           accidents
           ,
           that
           a
           man
           may
           not
           be
           daunted
           with
           a
           surprize
           or
           unexpected
           emergency
           ,
           but
           may
           have
           his
           wits
           about
           him
           ,
           to
           make
           the
           best
           diversion
           and
           provision
           that
           such
           a
           case
           will
           admit
           of
           .
        
         
           III.
           Experience
           and
           observation
           of
           the
           most
           usual
           and
           probable
           consequences
           of
           things
           ,
           which
           being
           for
           the
           most
           part
           acquired
           upon
           many
           trials
           ,
           and
           in
           long
           time
           ,
           therefore
           is
           this
           Virtue
           of
           Wisdom
           commonly
           appropriated
           to
           old
           age
           ,
           according
           to
           that
           in
           
             Iob
             :
             With
             the
             antients
             is
             wisdom
             ,
             and
             in
             length
             of
             days
             understaning
             ,
          
           12.12
           .
           But
           because
           a
           diligent
           observation
           of
           History
           is
           somewhat
           equivalent
           to
           this
           ,
           the
           world
           being
           but
           a
           great
           Theatre
           ,
           wherein
           the
           same
           parts
           are
           repeated
           and
           acted
           over
           again
           in
           several
           Ages
           ,
           therefore
           this
           may
           be
           some
           help
           and
           
           supply
           where
           the
           other
           is
           wanting
           .
        
         
           II.
           The
           second
           particular
           to
           be
           discussed
           is
           concerning
           the
           several
           kinds
           and
           distinctions
           of
           it
           .
           The
           Scripture
           takes
           notice
           of
           two
           general
           kinds
           of
           it
           :
           One
           that
           is
           a
           Grace
           or
           Virtue
           ,
           the
           other
           that
           is
           not
           so
           .
        
         
           1.
           
           The
           first
           of
           these
           is
           sometimes
           styled
           :
           
             The
             wisdom
             that
             is
             from
             above
             ,
          
           James
           3.17
           .
           to
           shew
           its
           original
           and
           descent
           :
           
             The
             wisdom
             of
             God
          
           ,
           1
           Cor.
           2.7
           .
           as
           the
           Author
           of
           it
           :
           
             Wise
             unto
             Salvation
          
           ,
           as
           the
           end
           of
           it
           ,
           2
           Tim.
           3.15
           .
           
             Wise
             to
             that
             which
             is
             good
             ,
          
           as
           the
           proper
           object
           of
           it
           ,
           Rom.
           16.29
           .
        
         
           2.
           
           The
           Opposite
           to
           this
           is
           sometimes
           called
           ,
           the
           wisdom
           from
           beneath
           ,
           or
           
             which
             descendeth
             not
             from
             above
          
           ,
           James
           3.15
           .
           but
           is
           
             earthly
             ,
             sensual
             ,
             devilish
          
           .
           The
           
             wisdom
             of
             the
             flesh
          
           ,
           Rom.
           8.6
           ,
           7.
           
             which
             is
             enmity
             against
             God.
          
           The
           
             wisdom
             of
             the
             world
          
           ,
           1
           Cor.
           2.6
           .
           
             We
             speak
             not
             the
             wisdom
             of
             this
             world
             ,
             nor
             of
             the
             princes
             of
             this
             world
             ,
          
           that
           is
           ,
           't
           is
           not
           our
           business
           to
           instruct
           men
           in
           those
           subtilties
           of
           Philosophy
           ,
           or
           arts
           of
           Policy
           ,
           which
           pertain
           to
           these
           worldly
           affairs
           ,
           for
           which
           other
           men
           are
           celebrated
           as
           princes
           and
           famous
           in
           their
           generations
           :
           
             But
             we
             speak
             the
             
             wisdom
             of
             God
             in
             a
             mystery
             ,
          
           as
           it
           follows
           in
           the
           next
           verse
           .
        
         
           But
           besides
           this
           general
           distinction
           of
           Wisdom
           into
           good
           and
           bad
           ,
           there
           is
           likewise
           another
           distribution
           of
           it
           according
           to
           the
           several
           ends
           which
           men
           propose
           to
           themselves
           ,
           and
           the
           means
           whereby
           these
           several
           ends
           are
           to
           be
           attained
           .
           The
           common
           end
           which
           every
           man
           doth
           and
           must
           propose
           to
           himself
           by
           a
           natural
           necessity
           ,
           is
           a
           state
           of
           happiness
           .
           But
           according
           to
           mens
           different
           apprehensions
           of
           this
           ,
           and
           those
           several
           designs
           wherein
           they
           place
           their
           happiness
           ,
           so
           may
           their
           wisdom
           be
           distributed
           .
           Now
           there
           are
           three
           kinds
           of
           things
           which
           men
           of
           several
           tempers
           do
           propose
           to
           themselves
           as
           their
           happiness
           ,
           either
           ,
           1.
           
           The
           gratifying
           of
           their
           carnal
           appetites
           in
           enjoying
           of
           these
           worldly
           things
           .
           2.
           
           In
           that
           peace
           and
           contentment
           of
           mind
           ,
           which
           may
           be
           attained
           by
           the
           exercise
           of
           moral
           Virtues
           :
           Or
           ,
           3.
           
           In
           spiritual
           blessedness
           .
           According
           to
           which
           it
           is
           distinguished
           into
           these
           three
           kinds
           ,
           
             Carnal
             Policy
             ,
             Moral
             Prudence
             ,
             Spiritual
             Wisdom
             .
          
        
         
         
           1.
           
           For
           
             Carnal
             Policy
          
           :
           The
           end
           of
           this
           is
           the
           satisfying
           of
           our
           sensual
           appetites
           ;
           either
           by
           luxury
           and
           pleasure
           ,
           by
           gain
           and
           riches
           ,
           or
           by
           honour
           ,
           power
           and
           greatness
           in
           the
           world
           .
           Which
           the
           Apostle
           St.
           Iohn
           ,
           1
           Ioh.
           2.16
           .
           hath
           styled
           
             the
             lust
             of
             the
             flesh
             ,
             the
             lust
             of
             the
             eye
             ,
             and
             the
             pride
             of
             life
             .
          
           Sensuality
           ,
           Covetousness
           and
           Pride
           ;
           to
           which
           St.
           Iames
           hath
           appropriated
           the
           Epithetes
           of
           
             sensual
             ,
             earthly
             ,
             devilish
          
           .
           James
           3.15
           .
           The
           more
           weak
           and
           impotent
           any
           Creature
           is
           ,
           of
           so
           much
           the
           more
           narrow
           designs
           must
           it
           be
           .
           'T
           is
           an
           argument
           of
           an
           infirm
           and
           little
           soul
           ,
           when
           men
           are
           wholly
           immersed
           in
           themselves
           ,
           and
           confined
           to
           the
           gratifying
           of
           their
           brutish
           appetites
           :
           Such
           persons
           are
           usually
           
             sui
             amantes
             sine
             rivali
          
           ,
           as
           Cicero
           speaks
           ;
           great
           lovers
           of
           themselves
           ,
           but
           without
           any
           rival
           or
           competitor
           :
           If
           they
           do
           attain
           their
           ends
           ,
           they
           are
           of
           all
           others
           the
           most
           ignonoble
           and
           despicable
           ,
           a
           kind
           of
           impotent
           vermine
           amongst
           men
           ;
           and
           if
           they
           fail
           of
           their
           ends
           ,
           nothing
           can
           be
           more
           vain
           or
           miserable
           .
           Now
           the
           end
           that
           such
           men
           propose
           to
           themselves
           being
           small
           and
           vile
           ,
           and
           much
           
           below
           the
           nobility
           of
           the
           humane
           nature
           ,
           therefore
           no
           wonder
           ,
           if
           they
           are
           put
           to
           prosecute
           it
           by
           unworthy
           means
           ,
           by
           secret
           underminings
           ,
           crafty
           and
           fraudulent
           surprizals
           ,
           destruction
           on
           the
           one
           hand
           ,
           and
           base
           flattery
           and
           complyances
           on
           the
           other
           hand
           ,
           all
           kind
           of
           courses
           ,
           
             per
             fas
             ,
             &
             nefas
             ,
             quocunque
             modo
             ,
          
           without
           any
           consideration
           of
           what
           is
           honest
           or
           just
           ,
           if
           it
           seem
           but
           likely
           to
           promote
           their
           particular
           design
           .
        
         
           When
           these
           worldly
           things
           are
           made
           our
           chief
           end
           ,
           then
           all
           those
           arts
           and
           devices
           that
           are
           used
           about
           them
           ,
           are
           but
           worldly
           policy
           and
           devilish
           craft
           .
           But
           now
           when
           they
           are
           made
           a
           subordinate
           end
           ,
           as
           they
           may
           ,
           then
           the
           grace
           or
           virtue
           of
           wisdom
           ,
           may
           be
           of
           great
           use
           in
           the
           prosecution
           of
           them
           .
        
         
           2.
           
           
             Moral
             Prudence
          
           :
           The
           end
           which
           this
           proposes
           to
           it self
           ,
           is
           peace
           ,
           quiet
           ,
           safety
           as
           to
           our
           outward
           condition
           ,
           contentment
           and
           joy
           as
           to
           our
           inward
           frame
           ,
           and
           usefulness
           to
           those
           with
           whom
           we
           converse
           ;
           and
           such
           a
           future
           state
           of
           happiness
           as
           the
           light
           of
           nature
           will
           inable
           men
           to
           believe
           and
           hope
           for
           .
        
         
         
           The
           Means
           for
           the
           attaining
           of
           this
           end
           ,
           are
           the
           Moral
           Virtues
           :
           All
           those
           virtuous
           habits
           whereby
           we
           are
           inabled
           to
           moderate
           our
           passions
           ,
           to
           subdue
           our
           corrupt
           inclinations
           ,
           and
           to
           regulate
           our
           actions
           and
           carriage
           .
           Now
           though
           this
           be
           not
           the
           same
           thing
           with
           that
           we
           call
           Divinity
           ,
           yet
           't
           is
           in
           the
           very
           next
           degree
           to
           it
           ;
           if
           there
           had
           been
           no
           special
           Revelation
           from
           heaven
           ,
           this
           had
           been
           the
           utmost
           felicity
           that
           we
           could
           have
           proposed
           to
           our selves
           ,
           or
           that
           our
           natures
           had
           been
           capable
           of
           :
           And
           now
           that
           there
           is
           another
           way
           discovered
           to
           repair
           the
           defects
           of
           our
           lapsed
           condition
           ,
           it
           doth
           not
           exclude
           moral
           honesty
           and
           prudence
           as
           things
           superfluous
           ,
           but
           doth
           comprehend
           and
           take
           them
           in
           as
           a
           necessary
           part
           of
           Religion
           ,
           without
           which
           a
           man
           cannot
           so
           much
           as
           pretend
           to
           grace
           and
           holiness
           ;
           and
           where
           it
           stands
           alone
           separated
           from
           Christianity
           ,
           how
           defective
           and
           insufficient
           soever
           it
           may
           be
           for
           the
           attainment
           of
           true
           blessedness
           ,
           yet
           't
           is
           of
           it self
           of
           a
           very
           amiable
           nature
           ,
           deserving
           love
           and
           commendation
           .
           'T
           is
           said
           of
           our
           Saviour
           that
           he
           loved
           the
           young
           man
           in
           
           the
           Gospel
           upon
           this
           account
           :
           I
           do
           the
           rather
           mention
           this
           ,
           because
           in
           the
           unwary
           expressions
           of
           some
           men
           ,
           morality
           hath
           been
           sometimes
           declaimed
           against
           as
           if
           it
           were
           a
           vice
           .
           'T
           is
           a
           disparagement
           indeed
           to
           a
           man
           ,
           who
           lives
           under
           the
           means
           of
           Grace
           ,
           not
           to
           get
           above
           the
           morality
           of
           the
           Heathens
           ,
           but
           't
           is
           a
           far
           greater
           disparagement
           for
           a
           man
           to
           pretend
           unto
           higher
           attainments
           ,
           and
           yet
           to
           fall
           short
           of
           them
           in
           the
           practice
           of
           moral
           duties
           .
        
         
           3.
           
           
             Christian
             Wisdom
          
           :
           The
           end
           which
           this
           proposeth
           is
           a
           state
           of
           eternal
           blessedness
           ,
           consisting
           in
           reconciliation
           to
           God
           ,
           and
           communion
           with
           him
           .
           The
           means
           for
           the
           attaining
           of
           this
           end
           ,
           are
           the
           infused
           principles
           of
           grace
           ,
           by
           which
           our
           corrupted
           natures
           are
           to
           be
           renewed
           and
           repaired
           to
           their
           primitive
           rectitude
           ;
           Faith
           in
           a
           Mediator
           ,
           together
           with
           an
           hearty
           ,
           constant
           and
           universal
           submission
           to
           the
           doctrine
           of
           the
           Gospel
           .
           Which
           is
           the
           
             wisdom
             of
             God
          
           whereby
           we
           are
           made
           
             wise
             unto
             Salvation
          
           :
           So
           that
           
             Christian
             Wisdom
          
           may
           be
           defined
           to
           be
           that
           habit
           of
           mind
           whereby
           a
           man
           is
           inabled
           to
           propose
           the
           true
           end
           of
           
           eternal
           blessedness
           ,
           and
           to
           judge
           aright
           concerning
           such
           means
           as
           may
           be
           most
           fit
           for
           the
           attaining
           of
           this
           end
           ,
           conforming
           his
           life
           and
           carriage
           accordingly
           .
        
         
           This
           doth
           not
           abolish
           
             humane
             wisdom
          
           ,
           so
           far
           as
           we
           keep
           within
           due
           bounds
           ,
           in
           the
           getting
           and
           enjoying
           these
           worldly
           things
           ,
           much
           less
           
             moral
             prudence
          
           ;
           but
           they
           may
           be
           both
           comprehended
           under
           it
           ,
           as
           being
           subordinate
           and
           subservient
           to
           it
           .
           Only
           this
           hath
           upon
           all
           accounts
           the
           preheminence
           ,
           as
           proposing
           the
           best
           end
           ,
           chusing
           the
           most
           certain
           and
           infallible
           means
           .
           In
           these
           secular
           affairs
           the
           effect
           is
           not
           always
           tyed
           to
           the
           means
           ;
           
             The
             battel
             is
             not
             to
             the
             strong
             ,
             nor
             the
             race
             to
             the
             swift
             ,
             but
             time
             and
             chance
             happen
             to
             them
             all
             .
          
           There
           may
           happen
           some
           unexpected
           emergencies
           from
           undiscernible
           accidents
           ,
           which
           may
           blast
           all
           our
           designs
           and
           most
           probable
           contrivances
           :
           Besides
           that
           in
           a
           long
           series
           and
           concatenation
           of
           designs
           ,
           life
           it self
           may
           fail
           us
           ,
           and
           
             then
             all
             our
             thoughts
             perish
          
           .
           Nor
           can
           moral
           virtue
           always
           attain
           that
           joy
           and
           contentment
           which
           it
           aims
           at
           ,
           considering
           the
           many
           infirmities
           and
           
           temptations
           we
           are
           liable
           unto
           .
           But
           now
           those
           graces
           and
           duties
           which
           are
           prescribed
           by
           Christian
           wisdom
           ,
           are
           most
           certain
           and
           infallible
           ,
           and
           never
           fail
           of
           their
           end
           .
        
         
           III.
           The
           next
           thing
           to
           be
           spoken
           unto
           ,
           is
           concerning
           the
           
             proper
             effects
          
           of
           Wisdom
           ;
           the
           chief
           of
           which
           Solomon
           tells
           us
           is
           to
           direct
           ,
           Eccles.
           10.10
           .
           
             Wisdom
             is
             profitable
             to
             direct
          
           .
           And
           this
           it
           doth
           both
           as
           to
           the
           end
           and
           the
           means
           .
        
         
           1.
           
           It
           directs
           to
           propose
           the
           right
           end
           ,
           such
           as
           may
           be
           perfective
           of
           our
           natures
           ,
           and
           suitable
           to
           the
           happiness
           of
           a
           spiritual
           immortal
           soul
           ,
           namely
           ,
           the
           fruition
           of
           the
           first
           and
           most
           supreme
           Being
           .
           That
           which
           is
           highest
           and
           greatest
           
             in
             genere
             veri
          
           ,
           to
           gratify
           our
           understandings
           ;
           and
           
             in
             genere
             boni
          
           ,
           to
           satisfy
           our
           wills
           and
           affections
           .
           Any
           thing
           that
           is
           short
           of
           this
           will
           not
           reach
           up
           to
           the
           nature
           of
           an
           end
           ,
           namely
           ,
           to
           the
           utmost
           perfection
           of
           our
           natures
           according
           to
           their
           kind
           .
           And
           for
           a
           man
           to
           mistake
           in
           his
           ultimate
           end
           ,
           is
           the
           most
           fatal
           incurable
           folly
           that
           may
           be
           ,
           not
           to
           be
           remedied
           by
           any
           possible
           artifice
           or
           diligence
           to
           be
           
           used
           about
           the
           means
           :
           All
           which
           will
           but
           help
           to
           promote
           and
           increase
           the
           first
           error
           .
        
         
           2.
           
           It
           directs
           to
           consult
           about
           the
           means
           :
           This
           the
           Philosopher
           calls
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           consists
           in
           a
           judicious
           investigation
           about
           the
           several
           ways
           ,
           and
           a
           choice
           of
           such
           as
           are
           more
           proper
           to
           the
           end
           we
           propose
           .
           There
           are
           these
           two
           qualifications
           requisite
           unto
           all
           such
           means
           as
           are
           consistent
           with
           true
           wisdom
           .
           1.
           
           They
           must
           be
           fit
           and
           accommodate
           to
           the
           end
           .
           And
           2.
           
           They
           must
           be
           honest
           and
           lawful
           in
           themselves
           :
           A
           defect
           in
           either
           of
           these
           will
           expose
           men
           to
           the
           censure
           of
           folly
           ,
           or
           of
           fraud
           .
           And
           there
           are
           two
           things
           which
           every
           wise
           man
           should
           propose
           to
           himself
           in
           the
           management
           of
           his
           affairs
           ,
           success
           and
           safety
           .
           The
           making
           of
           some
           advance
           and
           progress
           in
           his
           main
           design
           ;
           and
           the
           securing
           himself
           from
           such
           dangers
           as
           he
           may
           meet
           with
           .
           In
           order
           to
           which
           there
           are
           four
           conditions
           to
           be
           observed
           ,
           as
           being
           highly
           subservient
           to
           the
           due
           manner
           of
           contriving
           and
           executing
           of
           things
           .
           These
           are
           :
           
             
             
               1.
               
               Forecast
               and
               providence
               against
               want
               .
            
             
               2.
               
               Wariness
               and
               caution
               against
               danger
               .
            
             
               3.
               
               Order
               and
               Union
               against
               opposition
               .
            
             
               4.
               
               Sedulity
               and
               diligence
               against
               difficulties
               .
            
          
        
         
           Which
           four
           qualifications
           seem
           to
           me
           to
           be
           recommended
           by
           
             Solomon
             ,
             Prov.
          
           30.24
           .
           Where
           he
           tells
           us
           ,
           that
           there
           be
           
             four
             things
             ,
             which
             are
             little
             upon
             the
             earth
             ,
             but
             they
             are
             exceeding
             wise
             ,
             sapientiora
             sapientibus
             .
             The
             Ants
             are
             a
             people
             not
             strong
             ,
             yet
             they
             prepare
             their
             meat
             in
             the
             summer
             .
             The
             Conies
             are
             but
             a
             feeble
             folk
             :
          
           Some
           read
           this
           Word
           
             mures
             montani
          
           the
           Mice
           ,
           which
           for
           their
           smallness
           seems
           more
           agreeable
           to
           those
           other
           examples
           with
           which
           they
           are
           joyned
           .
           These
           
             are
             but
             a
             feeble
             folk
             ,
             yet
             they
             make
             their
             houses
             in
             the
             Rock
             .
          
           The
           Locusts
           
             have
             no
             King
             ,
             yet
             go
             they
             forth
             all
             of
             them
             by
             bands
             .
             The
             Spider
             takes
             hold
             with
             her
             hands
             ,
             and
             is
             in
             Kings
             Palaces
             .
          
        
         
         
           Interpreters
           do
           very
           much
           vary
           in
           their
           expositions
           of
           this
           place
           :
           Some
           would
           have
           it
           to
           refer
           to
           four
           kinds
           of
           necessary
           things
           to
           be
           acquired
           by
           wisdom
           .
           1.
           
           Food
           and
           sustenance
           ,
           in
           the
           example
           of
           the
           Ant.
           2.
           
           
             Safe
             habitation
          
           ,
           in
           the
           instance
           of
           the
           Mice
           .
           3.
           
           Power
           ,
           in
           the
           example
           of
           the
           Locusts
           .
           4.
           
           Honour
           ,
           by
           that
           instance
           of
           the
           Spider
           .
           Implying
           that
           there
           is
           no
           person
           so
           mean
           and
           impotent
           ,
           but
           by
           wisdom
           may
           provide
           for
           his
           own
           ,
           1.
           
           
             Necessary
             subsistence
          
           ,
           if
           he
           takes
           the
           right
           opportunity
           .
           Gathering
           in
           summer
           ,
           
             working
             whilst
             it
             is
             day
             ,
             before
             the
             night
             comes
             when
             no
             man
             can
             work
             .
          
           And
           2.
           
           For
           his
           
             safe
             habitation
          
           ,
           by
           building
           upon
           
             a
             Rock
             ,
             Matth.
          
           7.
           
           Getting
           
             a
             house
             not
             made
             with
             hands
             eternal
             in
             the
             heavens
             ,
          
           2
           Cor.
           5.
           
           And
           3.
           
           For
           his
           Power
           ,
           by
           joyning
           himself
           in
           society
           and
           observing
           the
           Laws
           of
           it
           .
           And
           lastly
           for
           Honour
           ,
           by
           his
           Sedulity
           and
           diligence
           in
           opposing
           all
           the
           difficulties
           that
           he
           meets
           with
           .
        
         
           Others
           conceive
           these
           words
           to
           refer
           to
           those
           several
           kinds
           of
           wisdom
           ,
           which
           belong
           to
           these
           four
           conditions
           or
           states
           of
           life
           .
           1.
           
           That
           of
           the
           Countryman
           or
           Husbandman
           ,
           represented
           
           by
           the
           Ant
           ,
           who
           lives
           in
           the
           field
           and
           
             gathers
             in
             the
             harvest
          
           .
           2.
           
           That
           of
           the
           Citizens
           ,
           by
           the
           
             Mice
             ,
             whose
             habitation
             is
             in
             the
             Rocks
             .
          
           3.
           
           That
           of
           the
           Souldier
           ,
           by
           the
           
             Locusts
             ,
             who
             go
             forth
             in
             bands
             .
          
           4.
           
           That
           of
           the
           Courtier
           ,
           by
           the
           
             Spider
             ,
             who
             lives
             in
             Kings
             Palaces
             .
          
        
         
           There
           are
           several
           other
           conjectures
           about
           the
           meaning
           of
           the
           Wiseman
           in
           these
           examples
           ,
           which
           I
           shall
           not
           now
           mention
           .
           Only
           't
           is
           observable
           that
           the
           instances
           here
           made
           use
           of
           ,
           are
           of
           such
           Creatures
           as
           ,
           besides
           their
           own
           littleness
           and
           weakness
           ,
           are
           withall
           of
           no
           kind
           of
           benefit
           to
           humane
           life
           ,
           either
           as
           to
           clothing
           ,
           or
           food
           ,
           or
           physick
           ,
           but
           rather
           noxious
           and
           hurtful
           to
           men
           ;
           but
           what
           they
           want
           in
           usefulness
           as
           to
           these
           particulars
           ,
           they
           may
           supply
           by
           their
           teaching
           us
           wisdom
           .
        
         
           1.
           
           The
           
             Ant
             prepares
             his
             meat
             in
             the
             summer
             ,
          
           thereby
           teaching
           and
           instructing
           us
           in
           that
           part
           of
           wisdom
           ,
           which
           concerns
           providence
           and
           forecast
           against
           future
           want
           .
        
         
         
           2.
           
           The
           Conies
           ,
           or
           as
           it
           may
           be
           more
           properly
           rendred
           the
           Mice
           ,
           which
           are
           
             but
             a
             feeble
             folk
             build
             their
             houses
             in
             the
             Rock
             ,
          
           and
           not
           being
           able
           to
           make
           any
           opposition
           or
           resistance
           against
           their
           enemies
           ,
           they
           use
           their
           best
           wariness
           and
           caution
           for
           the
           avoiding
           of
           them
           ,
           and
           place
           their
           security
           in
           the
           inaccessibleness
           of
           their
           habitation
           .
        
         
           3.
           
           
             The
             Locusts
             go
             forth
             by
             bands
             :
          
           Though
           the
           Locust
           of
           it self
           be
           a
           most
           impotent
           Creature
           ,
           easily
           swept
           away
           or
           trodden
           under
           foot
           ,
           yet
           are
           they
           safe
           upon
           account
           of
           their
           numbers
           ,
           and
           most
           formidable
           in
           their
           troops
           ,
           wasting
           whole
           Countries
           before
           them
           ;
           so
           that
           no
           kind
           of
           opposition
           or
           resistance
           can
           prevail
           against
           them
           .
        
         
           4.
           
           
             The
             Spider
             takes
             hold
             with
             her
             hands
             ,
             and
             is
             in
             Kings
             palaces
             .
          
           Though
           such
           places
           be
           most
           frequented
           by
           company
           ,
           and
           kept
           most
           neat
           and
           elegant
           ,
           the
           Spiders
           webb
           being
           often
           destroyed
           and
           swept
           down
           ,
           yet
           by
           her
           unwearied
           diligence
           and
           indefatigable
           industry
           ,
           she
           renews
           it
           again
           ,
           being
           ready
           to
           repeat
           over
           her
           former
           labours
           ,
           without
           despondency
           ,
           as
           
           often
           as
           her
           losses
           and
           necessities
           require
           ;
           and
           by
           that
           means
           gets
           and
           continues
           an
           habitation
           in
           palaces
           .
        
         
           IV.
           The
           fourth
           thing
           I
           proposed
           to
           speak
           to
           ,
           was
           the
           Opposites
           to
           this
           virtue
           of
           wisdom
           ,
           whether
           by
           way
           of
           excess
           ,
           Craft
           ;
           or
           by
           way
           of
           
             Defect
             ,
             Folly.
          
           
        
         
           1.
           
           The
           Redundant
           extream
           of
           it
           is
           Craft
           ,
           guile
           ,
           a
           fraudulent
           subtilty
           ,
           which
           may
           properly
           be
           styled
           a
           being
           overwise
           
             i.
             e.
          
           wiser
           than
           the
           Rule
           ;
           as
           if
           by
           this
           a
           man
           were
           able
           to
           find
           out
           shorter
           ways
           than
           the
           lawful
           road
           ,
           breaking
           over
           hedge
           and
           ditch
           and
           all
           legal
           bounds
           ,
           as
           if
           this
           were
           the
           most
           expedite
           way
           to
           arrive
           at
           our
           journeys
           end
           .
           This
           is
           that
           which
           the
           Serpent
           is
           said
           to
           be
           eminent
           for
           ,
           above
           all
           other
           
             beasts
             of
             the
             field
             ,
             Gen.
          
           3.
           
           Whence
           it
           is
           usually
           called
           a
           kind
           of
           crooked
           serpentine
           wisdom
           ,
           consisting
           in
           an
           ability
           of
           surprizing
           and
           putting
           tricks
           upon
           others
           ,
           lying
           always
           upon
           the
           catch
           ,
           and
           dealing
           by
           way
           of
           stratagem
           ;
           which
           is
           allowable
           only
           in
           a
           state
           of
           War
           against
           professed
           declared
           enemies
           ,
           and
           where
           matters
           depend
           upon
           suddain
           actions
           ;
           and
           yet
           even
           in
           such
           cases
           
           this
           way
           of
           Craft
           will
           by
           a
           noble
           and
           generous
           enemy
           be
           avoided
           as
           much
           as
           may
           be
           :
           But
           in
           our
           ordinary
           carriage
           to
           make
           use
           of
           it
           ,
           towards
           such
           to
           whom
           we
           profess
           amity
           and
           fair
           dealing
           ,
           is
           exceeding
           unworthy
           ,
           and
           will
           make
           a
           man
           suspected
           by
           every
           one
           with
           whom
           he
           converseth
           ,
           as
           a
           dangerous
           person
           .
        
         
           2.
           
           The
           Deficient
           extream
           of
           Wisdom
           is
           called
           Folly
           or
           simpleness
           ;
           which
           consists
           in
           such
           a
           vitious
           habit
           as
           is
           acquired
           by
           the
           frequent
           neglect
           or
           rejection
           of
           the
           ways
           of
           wisdom
           .
           And
           this
           is
           properly
           both
           a
           sin
           and
           a
           punishment
           .
           This
           peculiar
           dishonour
           belonging
           to
           it
           ,
           amongst
           all
           other
           vices
           ,
           that
           whereas
           some
           men
           have
           been
           so
           impudent
           ,
           as
           to
           boast
           and
           take
           a
           pride
           in
           their
           dishonest
           actions
           ;
           yet
           there
           is
           no
           person
           to
           be
           found
           so
           wretched
           ,
           as
           to
           brag
           of
           his
           Folly.
           This
           being
           amongst
           all
           men
           counted
           most
           reproachful
           ,
           and
           that
           which
           will
           render
           one
           most
           contemptible
           .
        
         
           Thus
           much
           for
           the
           first
           thing
           I
           proposed
           ,
           concerning
           the
           Nature
           of
           Wisdom
           .
           I
           proceed
           to
           the
           second
           ,
           concerning
           the
           Necessity
           of
           it
           ,
           or
           the
           
           grounds
           of
           our
           obligation
           to
           it
           ,
           both
           from
           Scripture
           ,
           and
           Reason
           .
        
         
           The
           Scripture
           proofs
           to
           this
           purpose
           may
           be
           reduced
           to
           these
           two
           Heads
           ;
           the
           precepts
           for
           it
           ,
           the
           commendations
           of
           it
           .
        
         
           1.
           
           The
           Precepts
           for
           it
           ,
           are
           very
           frequent
           in
           Scripture
           ,
           especially
           in
           this
           Book
           ,
           v.
           5.
           of
           this
           
             Chapter
             .
             Get
             wisdom
             ,
             get
             understanding
             ,
             and
             forget
             it
             not
             .
          
           So
           chap.
           7.4
           .
           
             Say
             unto
             wisdom
             thou
             art
             my
             Sister
             ,
             and
             to
             understanding
             ,
             thou
             art
             my
             Kinswoman
             ,
          
           That
           is
           ,
           grow
           into
           such
           an
           intimate
           relation
           and
           familiar
           acquaintance
           with
           it
           ,
           as
           persons
           usually
           have
           with
           such
           as
           are
           of
           the
           same
           consanguinity
           .
           
             Dig
             for
             her
             as
             for
             Silver
             ,
          
           
           
             and
             search
             for
             her
             as
             for
             hid
             treasure
             .
          
           Count
           no
           labour
           too
           much
           ,
           that
           may
           further
           you
           in
           this
           enquiry
           .
           In
           the
           N.
           T.
           we
           are
           commanded
           to
           be
           
             wise
             as
             Serpents
          
           ;
           to
           be
           
             wise
             unto
             that
             which
             is
             good
          
           ;
           
           to
           
             walk
             wisely
             to
             them
             that
             are
             without
          
           ;
           
           to
           demean
           our selves
           amidst
           all
           the
           difficulties
           and
           temptations
           we
           shall
           meet
           with
           in
           the
           world
           ,
           with
           much
           caution
           and
           circumspection
           ,
           
             not
             as
             fools
             but
             as
             wise
             ,
          
           Ephes.
           5.15
           .
        
         
         
           2.
           
           The
           Commendations
           that
           are
           given
           in
           Scripture
           to
           this
           virtue
           ,
           are
           so
           very
           numerous
           ,
           that
           't
           is
           very
           hard
           to
           speak
           briefly
           of
           them
           .
           There
           are
           four
           things
           which
           are
           usually
           of
           greatest
           value
           and
           esteem
           amongst
           men
           ,
           Riches
           ,
           and
           Honour
           ,
           and
           Pleasure
           ,
           and
           Life
           .
           And
           when
           the
           Scripture
           would
           set
           forth
           the
           commendation
           of
           any
           thing
           ,
           it
           doth
           frequently
           compare
           it
           with
           ,
           and
           prefer
           it
           before
           ,
           some
           of
           these
           things
           .
           'T
           is
           so
           in
           the
           present
           subject
           .
        
         
           1.
           
           'T
           is
           better
           than
           Riches
           ,
           Job
           28.16
           .
           
             Wisdom
             cannot
             be
             valued
             with
             the
             gold
             of
             Ophir
             ,
             with
             the
             precious
             Onyx
             ,
             or
             the
             Saphyr
             .
             The
             Gold
             and
             the
             Chrystal
             cannot
             equal
             it
             .
             And
             the
             exchange
             of
             it
             shall
             not
             be
             for
             Iewels
             of
             fine
             gold
             .
             No
             mention
             shall
             be
             made
             of
             Coral
             or
             Pearls
             ,
             for
             the
             price
             of
             wisdom
             is
             above
             Rubies
             ,
             the
             Topaz
             of
             Aethiopia
             shall
             not
             equal
             it
             ,
             neither
             shall
             it
             be
             valued
             with
             pure
             gold
             .
          
        
         
           2.
           
           It
           is
           it self
           the
           greatest
           Honour
           ,
           and
           will
           be
           a
           means
           to
           advance
           a
           man
           in
           the
           esteem
           of
           others
           .
           
             It
             makes
             a
             man's
             face
             to
             shine
             ,
             and
             the
             boldness
             
             of
             his
             face
             shall
             be
             changed
             ,
             Eccles.
          
           8.1
           .
           It
           multiplies
           the
           strength
           of
           his
           face
           ,
           as
           the
           Original
           words
           may
           signifie
           .
           It
           gives
           a
           lustre
           to
           a
           person
           ,
           whereby
           he
           contracts
           love
           and
           reverence
           from
           all
           that
           know
           him
           .
           
             Good
             understanding
             giveth
             favour
          
           ,
           Prov.
           13.15
           .
           that
           is
           ,
           renders
           a
           man
           amiable
           and
           acceptable
           to
           others
           .
           
             The
             wise
             shall
             inherit
             glory
          
           ,
           Prov.
           3.
           
        
         
           3.
           
           Wisdom
           is
           the
           truest
           and
           the
           best
           Pleasure
           .
           Filling
           the
           heart
           with
           joy
           and
           the
           conscience
           with
           peace
           .
           
             Her
             ways
             are
             ways
             of
             pleasantness
             ,
             and
             all
             her
             paths
             are
             peace
             ,
          
           Prov.
           3.17
           .
           
             Wisdom
             excelleth
             folly
             ,
             as
             much
             as
             light
             excelleth
             darkness
             .
             Now
             light
             is
             sweet
             ,
             and
             a
             pleasant
             thing
             it
             is
             for
             the
             eyes
             to
             behold
             the
             sun
             ,
          
           Eccles.
           11.7
           .
           'T
           is
           not
           an
           easy
           matter
           to
           describe
           ,
           what
           great
           pleasure
           and
           satisfaction
           it
           is
           ,
           for
           a
           man
           to
           stand
           upon
           the
           advantage-ground
           of
           wisdom
           and
           experience
           ,
           and
           to
           look
           down
           upon
           the
           mists
           and
           errors
           and
           wandrings
           which
           those
           are
           subject
           to
           who
           walk
           in
           the
           vale
           below
           .
        
         
           4.
           
           Wisdom
           is
           as
           our
           
             life
             :
             Length
             of
             days
             is
             in
             her
             right
             hand
             ,
          
           Prov.
           3.16
           .
           
             She
             is
             a
             tree
             of
             life
             to
             them
             that
             
             lay
             hold
             upon
             her
             ,
          
           v.
           18.
           
           
             Whoso
             findeth
             me
             ,
             findeth
             life
             ,
             and
             he
             shall
             obtain
             favour
             of
             the
             Lord
             ;
             but
             he
             that
             sinneth
             against
             me
             wrongeth
             his
             own
             soul.
             All
             they
             that
             hate
             me
             love
             death
             ,
          
           chap.
           8.35
           .
           The
           Scripture
           doth
           abound
           in
           several
           other
           expressions
           to
           the
           same
           purpose
           ,
           which
           I
           have
           not
           now
           time
           to
           mention
           .
        
         
           2.
           
           As
           to
           the
           principles
           of
           Reason
           ,
           it
           may
           be
           made
           very
           evident
           ,
           that
           Wisdom
           is
           necessary
           to
           the
           safety
           of
           our
           persons
           ,
           and
           to
           the
           success
           of
           our
           Actions
           .
        
         
           1.
           
           'T
           is
           necessary
           to
           the
           safety
           of
           our
           persons
           ;
           for
           the
           preventing
           and
           subduing
           all
           those
           difficulties
           and
           oppositions
           and
           dangers
           that
           we
           shall
           meet
           with
           .
           
             Discretion
             shall
             preserve
             thee
             ,
             and
             understanding
             shall
             keep
             thee
             ,
             to
             deliver
             thee
             from
             the
             way
             of
             the
             evil
             man
             ,
          
           Prov.
           2.11
           .
           
             It
             shall
             teach
             thee
             to
             walk
             in
             thy
             way
             safely
             ,
             and
             thy
             foot
             shall
             not
             stumble
             ,
          
           chap.
           3.23
           .
           Our
           Saviour
           having
           sent
           forth
           his
           Disciples
           as
           
             sheeep
             in
             the
             midst
             of
             wolves
             ,
          
           bids
           them
           be
           
             wise
             as
             serpents
             ,
             and
             innocent
             as
             doves
             .
          
           Innocence
           must
           secure
           them
           against
           any
           legal
           punishment
           ,
           or
           the
           sufferings
           
           under
           just
           government
           ;
           and
           wisdom
           must
           protect
           them
           against
           irregular
           violence
           ,
           and
           the
           injustice
           of
           others
           :
           Teaching
           them
           how
           to
           escape
           the
           snare
           ,
           and
           prevent
           the
           surprizals
           of
           such
           as
           watch
           for
           advantage
           against
           them
           .
        
         
           2.
           
           'T
           is
           necessary
           to
           the
           management
           of
           our
           affairs
           with
           success
           :
           That
           which
           on
           our
           parts
           is
           required
           to
           the
           success
           of
           any
           business
           ,
           is
           an
           ability
           to
           contrive
           and
           to
           execute
           ;
           and
           this
           wisdom
           only
           can
           enable
           us
           for
           .
        
         
           1.
           
           For
           the
           
             first
             ,
             Solomon
          
           tells
           us
           ,
           that
           
             a
             wise
             man's
             eyes
             are
             in
             his
             head
             ,
          
           Eccles.
           2.14
           ,
           where
           they
           may
           best
           serve
           him
           to
           look
           round
           about
           him
           ,
           to
           discover
           the
           distance
           and
           relations
           of
           things
           ,
           and
           what
           is
           the
           shortest
           way
           of
           passing
           from
           one
           affair
           to
           another
           .
           Such
           an
           one
           can
           see
           afar
           off
           :
           And
           though
           future
           matters
           be
           for
           the
           most
           part
           ,
           but
           as
           a
           dark
           empty
           space
           ,
           which
           is
           alike
           invisible
           to
           him
           that
           is
           blind
           ,
           and
           to
           him
           that
           sees
           ;
           yet
           a
           prudent
           man
           hath
           some
           advantage
           in
           this
           respect
           ,
           being
           able
           in
           some
           cases
           in
           a
           good
           measure
           to
           foresee
           
           events
           in
           their
           causes
           ,
           and
           accordingly
           to
           provide
           for
           them
           .
        
         
           2.
           
           And
           as
           Wisdom
           doth
           thus
           fit
           a
           man
           for
           contrivance
           ,
           by
           the
           right
           situation
           of
           the
           eye
           ,
           the
           organ
           of
           seeing
           ;
           so
           likewise
           doth
           it
           for
           execution
           ,
           by
           the
           right
           qualification
           of
           the
           hand
           ,
           the
           instrument
           of
           
             action
             .
             A
             wise
             man's
             heart
             is
             at
             his
             right
             hand
             ,
             Eccles.
          
           10.2
           .
           The
           most
           useful
           part
           for
           employment
           .
           He
           goes
           readily
           and
           wisely
           to
           work
           ,
           performs
           things
           with
           dexterity
           and
           fitness
           ,
           according
           to
           the
           most
           decent
           order
           :
           Whereas
           
             the
             heart
             of
             the
             fool
             is
             at
             his
             left
             hand
             ,
          
           that
           is
           ,
           he
           goes
           about
           things
           awkwardly
           ,
           not
           with
           that
           dexterity
           and
           strength
           as
           he
           should
           .
           Now
           businesses
           thus
           managed
           are
           usually
           attended
           with
           success
           ,
           nor
           is
           there
           any
           thing
           to
           be
           further
           done
           on
           our
           parts
           to
           make
           any
           action
           prosperous
           .
           
             Nullum
             Numen
             abest
             si
             sit
             prudentia
             :
          
           There
           is
           for
           the
           most
           part
           a
           blessing
           from
           heaven
           upon
           undertakings
           that
           are
           wisely
           contrived
           and
           managed
           .
        
         
         
           In
           brief
           ,
           Wisdom
           is
           necessary
           to
           our
           Obedience
           :
           A
           man
           may
           have
           good
           affections
           ,
           and
           be
           enclined
           to
           do
           that
           which
           is
           right
           ,
           but
           he
           will
           not
           be
           able
           to
           act
           accordingly
           ,
           and
           to
           do
           honest
           things
           ,
           without
           some
           measure
           of
           prudence
           to
           judge
           of
           particular
           cases
           .
           'T
           is
           this
           that
           must
           preserve
           our
           minds
           from
           error
           ,
           our
           hearts
           from
           corruption
           ,
           our
           lives
           from
           sin
           ,
           our
           persons
           from
           shame
           and
           danger
           ;
           that
           must
           fit
           us
           for
           every
           condition
           ,
           teaching
           us
           
             how
             to
             want
             ,
             and
             how
             to
             abound
          
           ;
           that
           must
           render
           all
           our
           gifts
           and
           abilities
           useful
           .
           Such
           persons
           as
           are
           much
           below
           others
           ,
           as
           to
           
             Learning
             ,
             Art
             ,
             Wit
             ,
             Diligence
             ,
             Riches
             ,
             Power
             ,
          
           yet
           by
           this
           virtue
           of
           Prudence
           may
           prove
           much
           more
           serviceable
           to
           God
           and
           his
           Church
           ,
           more
           useful
           in
           their
           generations
           ,
           than
           those
           who
           do
           much
           exceed
           them
           in
           all
           these
           other
           respects
           .
           From
           all
           which
           it
           may
           appear
           ,
           that
           there
           is
           sufficient
           reason
           to
           infer
           the
           necessity
           of
           this
           grace
           of
           Wisdom
           .
        
         
           There
           remains
           only
           one
           Enquiry
           or
           Objection
           to
           be
           briefly
           stated
           and
           answered
           ,
           and
           I
           shall
           proceed
           to
           Application
           .
        
         
         
           May
           not
           this
           be
           said
           to
           be
           a
           gift
           and
           a
           privilege
           ,
           
           rather
           than
           a
           duty
           ;
           and
           the
           want
           of
           it
           ,
           a
           defect
           or
           unhappiness
           ,
           rather
           than
           a
           sin
           ?
           Every
           man
           is
           not
           bound
           to
           be
           eloquent
           ,
           learned
           ,
           beautiful
           ,
           witty
           ,
           strong
           .
           These
           are
           blessings
           and
           gifts
           ,
           which
           depend
           upon
           our
           natural
           abilities
           ,
           leisure
           ,
           education
           ,
           experience
           ,
           some
           of
           which
           are
           not
           in
           our
           power
           ,
           and
           therefore
           not
           to
           be
           imposed
           as
           duties
           ,
           as
           if
           there
           were
           sin
           and
           guilt
           in
           being
           without
           them
           ;
           and
           why
           may
           not
           the
           same
           be
           said
           of
           Wisdom
           ?
        
         
           To
           this
           two
           things
           may
           be
           answered
           .
           1.
           
           That
           Christian
           wisdom
           ,
           for
           the
           nature
           and
           substance
           of
           it
           ,
           
           is
           a
           duty
           ;
           for
           the
           degrees
           ,
           a
           gift
           .
           Every
           Christian
           though
           of
           the
           lowest
           form
           is
           supposed
           to
           have
           the
           prudence
           of
           a
           Disciple
           and
           of
           submission
           ,
           though
           not
           of
           a
           Teacher
           and
           of
           conduct
           .
           He
           may
           have
           a
           sufficient
           ability
           ,
           both
           to
           understand
           and
           to
           make
           a
           right
           use
           of
           those
           means
           ,
           which
           are
           necessary
           to
           his
           chief
           end
           ,
           namely
           eternal
           blessedness
           .
           And
           2.
           
           As
           for
           moral
           and
           civil
           prudence
           ,
           whereby
           a
           man
           is
           to
           conduct
           himself
           in
           the
           ordinary
           affairs
           of
           life
           :
           This
           likewise
           is
           ,
           as
           to
           the
           substance
           of
           it
           ,
           a
           
           duty
           ,
           which
           all
           men
           are
           obliged
           unto
           in
           some
           measure
           ,
           according
           as
           their
           capacities
           ,
           conditions
           ,
           and
           opportunities
           may
           require
           ;
           though
           not
           all
           alike
           in
           the
           same
           kinds
           ,
           or
           the
           same
           degree
           .
           'T
           is
           no
           culpable
           defect
           in
           a
           private
           man
           ,
           that
           he
           is
           without
           the
           art
           of
           government
           ,
           any
           more
           than
           it
           is
           in
           an
           Husbandman
           or
           Tradesman
           ,
           to
           be
           destitute
           of
           skill
           in
           Military
           and
           Naval
           matters
           ,
           which
           are
           things
           of
           another
           kind
           .
           A
           private
           souldier
           is
           not
           obliged
           to
           have
           the
           prudence
           of
           a
           General
           ;
           nor
           is
           it
           to
           be
           expected
           that
           every
           one
           who
           can
           govern
           a
           Family
           ,
           should
           be
           able
           to
           govern
           a
           City
           .
           But
           when
           a
           man
           is
           called
           from
           a
           private
           to
           a
           publick
           station
           ,
           he
           is
           then
           by
           virtue
           of
           this
           Call
           ,
           under
           an
           obligation
           of
           labouring
           after
           all
           those
           endowments
           and
           abilities
           ,
           whereby
           he
           may
           fill
           up
           and
           adorn
           his
           employment
           .
           The
           neglect
           of
           such
           abilities
           as
           are
           suitable
           to
           a
           mans
           station
           ,
           is
           not
           only
           a
           defect
           but
           a
           fault
           .
        
         
           I
           have
           now
           done
           with
           the
           Doctrinal
           part
           :
           I
           shall
           be
           very
           brief
           in
           the
           Application
           ;
           wherein
           I
           shall
           touch
           at
           three
           Inferences
           .
        
         
         
           1.
           
           From
           the
           nature
           of
           Wisdom
           ,
           as
           it
           hath
           been
           described
           ,
           it
           will
           follow
           ,
           that
           no
           wicked
           man
           can
           be
           truly
           wise
           ;
           because
           such
           men
           mistake
           in
           their
           chief
           end
           ,
           preferring
           earth
           before
           heaven
           ,
           transient
           momentany
           things
           before
           those
           of
           everlasting
           concernment
           ;
           than
           which
           there
           cannot
           be
           a
           more
           monstrous
           folly
           .
           And
           they
           mistake
           likewise
           in
           the
           honesty
           and
           fitness
           of
           the
           means
           ,
           by
           reason
           of
           their
           disability
           to
           
             discern
             betwixt
             things
             that
             differ
          
           ,
           and
           to
           
             approve
             those
             that
             are
             more
             excellent
             .
          
           They
           may
           have
           good
           wits
           ,
           a
           quickness
           and
           vivacity
           of
           fancy
           ,
           and
           yet
           be
           far
           from
           being
           wise
           .
           'T
           is
           a
           Proverbial
           saying
           ,
           that
           some
           men
           have
           good
           wits
           ,
           if
           wise
           men
           had
           them
           in
           keeping
           .
           When
           these
           two
           are
           separated
           the
           former
           of
           them
           doth
           many
           times
           prove
           a
           prejudice
           and
           an
           occasion
           of
           mischief
           ,
           and
           't
           were
           better
           for
           such
           persons
           to
           wear
           wooden
           daggers
           than
           those
           of
           steel
           .
        
         
           They
           may
           have
           much
           humane
           learning
           .
           But
           great
           Clerks
           are
           not
           always
           wise
           men
           .
           Athens
           and
           Corinth
           were
           for
           their
           knowledge
           called
           the
           
             two
             eyes
             of
             the
             world
          
           ;
           as
           Rome
           and
           Carthage
           
           were
           for
           their
           military
           strength
           ,
           the
           two
           Arms
           of
           it
           .
           And
           yet
           the
           Apostle
           styles
           those
           of
           
             Corinth
             ,
             fools
          
           ,
           1
           Cor.
           1.20
           .
           
             God
             hath
             made
             foolish
             the
             wisdom
             of
             the
             wise
             .
          
           And
           elsewhere
           speaking
           of
           the
           
             Graecian
             Philosophers
          
           ,
           he
           says
           ,
           
             whilst
             they
             profess'd
             themselves
             to
             be
             wise
             ,
             they
             became
             fools
             .
          
        
         
           They
           may
           have
           some
           skill
           in
           the
           Scriptures
           ,
           as
           the
           Iewish
           Doctors
           had
           ,
           whom
           yet
           our
           Saviour
           calls
           fools
           :
           
             Yea
             fools
             and
             blind
          
           ,
           Matth.
           23.17
           .
        
         
           They
           may
           have
           the
           art
           of
           bringing
           about
           their
           secular
           designs
           ,
           growing
           great
           and
           rich
           ,
           and
           yet
           deserve
           no
           better
           a
           title
           than
           that
           laborious
           Rich
           man
           in
           the
           Gospel
           ,
           whom
           our
           Saviour
           calls
           fool
           for
           his
           pains
           ,
           Luke
           12.20
           .
        
         
           And
           lastly
           ,
           they
           may
           likewise
           have
           some
           measure
           of
           moral
           uprightness
           ,
           keeping
           themselves
           unspotted
           from
           the
           pollutions
           of
           the
           world
           ;
           and
           upon
           that
           account
           may
           be
           called
           Virgins
           ,
           but
           without
           true
           religion
           and
           holiness
           ,
           they
           are
           but
           
             foolish
             virgins
          
           ,
           and
           such
           as
           shall
           miss
           of
           their
           end
           ,
           Matth.
           25.1
           .
        
         
           2.
           
           Hence
           it
           will
           follow
           ,
           that
           grace
           and
           holiness
           is
           the
           truest
           wisdom
           .
           He
           that
           is
           truly
           religious
           (
           whatever
           
           other
           accomplishments
           he
           may
           want
           )
           he
           is
           truly
           wise
           .
           
             Behold
             ,
             the
             fear
             of
             the
             Lord
             that
             is
             wisdom
             ,
          
           
           
             and
             to
             depart
             from
             evil
             is
             understanding
             :
          
           
           Therefore
           
             keep
             his
             statutes
             ,
             for
             this
             is
             your
             wisdom
             and
             understanding
             in
             the
             sight
             of
             the
             Nations
             ,
          
           Deut.
           4.6
           .
           A
           good
           man
           is
           in
           Scripture
           phrase
           styled
           ,
           
             the
             man
             of
             wisdom
             ,
             Micah
             ,
          
           6.9
           .
           And
           conversion
           a
           
             being
             turned
             to
             the
             wis●om
             of
             the
             just
             ,
             Luke
          
           1.17
           .
           And
           on
           the
           other
           side
           all
           kind
           of
           Sin
           is
           in
           the
           usual
           Scripture
           phrase
           called
           by
           the
           name
           of
           folly
           .
           Now
           't
           is
           no
           small
           advantage
           to
           such
           as
           are
           truly
           religious
           ,
           that
           whatever
           they
           may
           be
           destitute
           of
           as
           to
           these
           worldly
           matters
           ,
           yet
           they
           have
           
             the
             principal
             thing
          
           ,
           namely
           ,
           wisdom
           .
        
         
           3.
           
           And
           lastly
           ,
           if
           
             wisdom
             be
             the
             principal
             thing
          
           ,
           then
           let
           it
           be
           our
           principal
           endeavour
           to
           attain
           it
           ;
           and
           
             above
             all
             other
             gettings
             ,
             let
             us
             labour
             to
             get
             understanding
             .
          
           Nothing
           can
           be
           more
           reasonable
           ,
           than
           that
           our
           love
           and
           zeal
           toward
           any
           thing
           ,
           should
           be
           proportioned
           to
           the
           excellency
           of
           it
           .
           In
           order
           to
           which
           we
           should
           carefully
           apply
           our selves
           to
           all
           those
           good
           means
           ,
           whereby
           wisdom
           is
           to
           be
           attained
           .
        
         
         
           As
           for
           that
           kind
           of
           Prudence
           ,
           which
           is
           requisite
           to
           the
           management
           of
           secular
           business
           ;
           this
           depends
           upon
           some
           natural
           abilities
           ,
           as
           sagacity
           of
           judgment
           ,
           quickness
           and
           presence
           of
           mind
           ,
           together
           with
           the
           advantage
           of
           long
           experience
           ,
           and
           therefore
           is
           not
           to
           be
           taught
           and
           learnt
           as
           other
           Arts
           and
           Sciences
           may
           .
        
         
           We
           have
           Schools
           for
           
             Logick
             ,
             Rhetorick
             ,
             Mathematicks
             ,
             Philosophy
             ,
          
           but
           none
           to
           teach
           men
           wisdom
           and
           discretion
           .
           And
           the
           reason
           is
           ,
           because
           this
           cannot
           (
           by
           reason
           of
           the
           infinite
           variety
           of
           cases
           )
           be
           comprehended
           under
           any
           certain
           rules
           ;
           or
           if
           it
           could
           ,
           yet
           all
           the
           Maximes
           that
           can
           be
           prescribed
           of
           this
           nature
           will
           be
           but
           as
           a
           workman's
           tools
           ;
           which
           though
           never
           so
           good
           in
           themselves
           ,
           yet
           without
           skill
           in
           the
           Artist
           will
           never
           make
           good
           work
           :
           And
           for
           a
           man
           to
           think
           that
           he
           may
           be
           able
           in
           this
           respect
           to
           act
           wisely
           ,
           by
           any
           certain
           Rules
           or
           Maximes
           prescribed
           him
           ,
           is
           all
           one
           as
           to
           imagine
           that
           the
           tools
           of
           some
           excellent
           Artificer
           should
           (
           though
           in
           the
           hands
           of
           a
           bungler
           )
           be
           able
           to
           produce
           good
           work
           .
        
         
         
           But
           now
           on
           the
           other
           hand
           ,
           that
           kind
           of
           Christian
           wisdom
           ,
           which
           we
           are
           obliged
           unto
           as
           our
           principal
           duty
           ,
           and
           whereby
           we
           are
           to
           be
           made
           
             wise
             unto
             Salvation
          
           :
           This
           is
           subject
           to
           certain
           rules
           and
           means
           for
           the
           attaining
           of
           it
           .
           Which
           in
           the
           general
           are
           ,
           keeping
           the
           Commandments
           ,
           submitting
           to
           the
           doctrine
           of
           the
           Gospel
           ;
           and
           in
           order
           to
           this
           ,
           
             attending
             at
             the
             gates
             of
             wisdom
             ,
             receiving
             instruction
          
           with
           all
           readiness
           ,
           
             hiding
             the
             Law
             in
             our
             hearts
             ,
             continually
             meditating
          
           upon
           it
           ;
           furnishing
           our
           minds
           with
           right
           principles
           ,
           
             that
             't
             is
             better
             to
             suffer
             than
             to
             sin
             ,
             to
             have
             a
             good
             conscience
             than
             a
             great
             estate
          
           ;
           that
           these
           
             things
             which
             are
             seen
             are
             but
             temporal
             ,
             Scenes
             and
             pageantry
             ,
          
           false
           pleasures
           and
           
             but
             for
             a
             season
             ,
             but
             the
             things
             which
             are
             not
             seen
             are
             eternal
             .
          
        
         
           More
           particularly
           .
           1.
           
           The
           conversing
           with
           good
           company
           :
           
             He
             that
             walks
             with
             the
             wise
             shall
             be
             wise
             ,
          
           Prov.
           13.20
           .
           2.
           
           Humility
           ,
           which
           is
           a
           grace
           that
           will
           render
           a
           man
           teachable
           :
           
             The
             meek
             will
             he
             guide
             in
             judgment
             and
             teach
             his
             way
             .
          
           3.
           
           Praying
           for
           it
           :
           
             If
             any
             man
             lack
             wisdom
             ,
             let
             him
             ask
             it
             of
             God
             ,
          
           
           Iames
           1.5
           .
           'T
           is
           he
           that
           
             gives
             
             wisdom
             to
             the
             wise
             ,
             and
             knowledge
             to
             them
             that
             know
             understanding
             .
          
           And
           therefore
           to
           him
           it
           is
           that
           we
           must
           apply
           our selves
           for
           wise
           and
           understanding
           hearts
           ,
           beseeching
           him
           that
           he
           would
           first
           direct
           us
           by
           his
           counsel
           ,
           assist
           us
           by
           his
           grace
           ,
           and
           then
           bring
           us
           to
           glory
           .
        
         
           The
           End
           of
           the
           seventh
           Sermon
           .
        
      
       
         
         
         
           The
           Eighth
           Sermon
           .
        
         
           
             PROV
             .
             XIII
             .
             20
             .
          
           
             
               He
               that
               walketh
               with
               wise
               men
               shall
               be
               wise
               ,
               but
               a
               companion
               of
               fools
               shall
               be
               destroyed
               .
            
          
        
         
           THIS
           Book
           of
           the
           Proverbs
           is
           a
           Miscellany
           of
           Sentences
           ,
           full
           of
           various
           and
           profound
           wisdom
           ,
           both
           with
           regard
           to
           things
           civil
           and
           sacred
           .
           It
           concerns
           all
           kind
           of
           matters
           ,
           the
           customs
           ,
           vices
           ,
           humours
           of
           men
           ;
           the
           duties
           and
           business
           of
           life
           ;
           the
           government
           and
           events
           of
           providence
           .
           The
           principal
           rules
           and
           observations
           concerning
           these
           ,
           are
           here
           set
           down
           in
           plain
           and
           pithy
           Sentences
           :
           And
           though
           some
           of
           them
           may
           at
           first
           glance
           perhaps
           seem
           to
           be
           but
           obvious
           and
           flat
           ,
           yet
           upon
           a
           nearer
           and
           more
           considerate
           
           view
           ,
           they
           will
           all
           of
           them
           be
           found
           to
           be
           (
           as
           they
           are
           styled
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             ruling
             speeches
          
           ,
           such
           as
           are
           fit
           to
           have
           a
           special
           authority
           over
           a
           man
           ,
           in
           the
           guidance
           of
           his
           affairs
           .
        
         
           The
           Text
           concerns
           that
           great
           advantage
           or
           prejudice
           which
           will
           follow
           upon
           the
           choice
           of
           those
           companions
           with
           whom
           we
           do
           most
           familiarly
           converse
           .
        
         
           Society
           is
           in
           it self
           so
           necessary
           to
           humane
           life
           ,
           that
           the
           Philosopher
           doth
           from
           thence
           define
           a
           Man
           to
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             sociable
             creature
          
           ;
           as
           if
           this
           were
           one
           main
           property
           and
           end
           of
           humane
           nature
           .
           
             Quaecunque
             vaga
             nascuntur
             &
             actura
             vitam
             segregem
             ,
          
           
           
             armata
             sunt
             ,
             hominem
             imbecillitas
             cingit
             ,
          
           saith
           the
           
             Stoick
             .
             Other
             creatures
             which
             are
             intended
             for
             wandering
             and
             solitude
             ,
             are
             naturally
             armed
             for
             their
             defence
             ,
             whereas
             man
             is
             born
             the
             weakest
             and
             most
             helpless
             of
             all
             things
             ,
          
           having
           only
           these
           two
           advantages
           for
           his
           protection
           ,
           Society
           and
           Reason
           .
        
         
           But
           now
           because
           the
           chief
           benefit
           of
           this
           is
           not
           always
           to
           be
           attained
           in
           a
           common
           relation
           to
           a
           publick
           Body
           ,
           without
           the
           more
           private
           and
           intimate
           league
           of
           friendship
           ;
           
             a
             crowd
             
             is
             not
             company
             ;
             magna
             civitas
          
           may
           be
           
             magna
             solitudo
          
           ,
           therefore
           the
           want
           of
           friends
           may
           in
           some
           sense
           be
           called
           solitude
           ,
           and
           so
           disadvantageous
           to
           the
           well-being
           and
           comfort
           of
           life
           ,
           
             ut
             solem
             è
             mundo
             videantur
             tollere
             ,
             qui
             amicitiam
             de
             vita
             humana
             ,
          
           (
           as
           the
           Roman
           Orator
           speaks
           )
           that
           
             we
             had
             as
             good
             lose
             the
             sun
             out
             of
             the
             firmament
             ,
          
           
           
             as
             friendship
             from
             amongst
             men
          
           .
        
         
           It
           hath
           been
           observed
           ,
           that
           the
           wisest
           and
           greatest
           Monarchs
           that
           ever
           were
           ,
           in
           the
           midst
           of
           all
           their
           other
           enjoyments
           ,
           could
           not
           think
           themselves
           happy
           without
           this
           .
           And
           though
           the
           distance
           of
           their
           condition
           ,
           might
           seem
           to
           debar
           them
           from
           this
           privilege
           ,
           which
           requires
           an
           equal
           ;
           yet
           rather
           than
           want
           a
           friend
           ,
           they
           have
           descended
           to
           some
           of
           their
           subjects
           ,
           making
           them
           to
           be
           
             participes
             curarum
          
           ,
           though
           not
           without
           great
           inconveniences
           and
           hazards
           from
           the
           people
           .
           Such
           a
           high
           rate
           have
           they
           put
           upon
           this
           privilege
           of
           Friendship
           .
        
         
           Adam
           in
           the
           state
           of
           innocence
           ,
           could
           not
           be
           happy
           ,
           though
           in
           Paradise
           ,
           without
           a
           companion
           .
        
         
         
           Our
           Saviour
           himself
           ,
           who
           for
           our
           sakes
           was
           content
           to
           forgoe
           the
           usual
           pleasures
           and
           contentments
           of
           life
           ,
           yet
           would
           not
           be
           without
           this
           necessary
           refreshment
           of
           an
           intimate
           friend
           ,
           but
           rather
           chose
           to
           admit
           one
           of
           his
           servants
           unto
           this
           near
           relation
           ,
           
             the
             disciple
             whom
             he
             loved
          
           .
        
         
           The
           Wiseman
           having
           observed
           this
           great
           necessity
           of
           friendship
           and
           society
           ,
           and
           of
           what
           high
           importance
           it
           is
           to
           be
           right
           in
           the
           choice
           of
           them
           ,
           he
           doth
           in
           this
           Book
           scatter
           up
           and
           down
           diverse
           Proverbial
           sayings
           for
           our
           direction
           about
           it
           .
           Amongst
           these
           the
           Text
           is
           one
           .
        
         
           For
           the
           manner
           of
           it
           ,
           't
           is
           put
           by
           way
           of
           Antithesis
           or
           opposition
           ,
           betwixt
           good
           and
           bad
           company
           ,
           under
           the
           name
           of
           wise
           and
           foolish
           ;
           together
           with
           the
           several
           consequences
           which
           will
           follow
           upon
           such
           conversation
           .
           The
           one
           shall
           grow
           wise
           ,
           the
           other
           
             shall
             be
             destroyed
          
           ;
           wherein
           there
           is
           implyed
           a
           double
           issue
           or
           event
           ,
           that
           being
           twice
           to
           be
           understood
           which
           is
           but
           once
           spoken
           ;
           it
           being
           all
           one
           as
           if
           he
           should
           have
           said
           ,
           
             he
             that
             walketh
             with
             the
             wise
             shall
             be
             wise
             and
             prosperous
             ,
             but
             a
             companion
             of
             fools
             shall
             be
             foolish
             and
             miserable
             .
          
        
         
         
           The
           Terms
           have
           little
           of
           difficulty
           in
           them
           .
        
         
           
             He
             that
             walketh
          
           .
           By
           
             walking
             with
          
           or
           being
           a
           companion
           ,
           is
           not
           meant
           every
           casual
           commerce
           or
           negotiation
           with
           others
           :
           For
           he
           that
           in
           this
           sense
           would
           wholly
           avoid
           wicked
           men
           ,
           must
           needs
           
             go
             out
             of
             the
             world
          
           ,
           1
           Cor.
           5.10
           .
           But
           those
           phrases
           do
           signifie
           a
           more
           familiar
           and
           intimate
           converse
           .
        
         
           
             With
             the
             wise
          
           .
           All
           mankind
           is
           in
           the
           usual
           Scripture
           phrase
           ,
           especially
           in
           the
           Writings
           of
           David
           and
           Solomon
           ,
           distributed
           under
           these
           two
           heads
           of
           wise
           and
           foolish
           ,
           that
           is
           good
           or
           bad
           :
           Wisdom
           being
           that
           which
           enables
           a
           man
           to
           make
           choice
           of
           the
           right
           means
           for
           the
           attaining
           of
           the
           right
           end
           ,
           and
           only
           those
           that
           are
           religious
           being
           enabled
           for
           this
           ,
           in
           reference
           to
           the
           chief
           end
           of
           a
           mans
           eternal
           happiness
           ,
           therefore
           they
           alone
           are
           said
           to
           be
           wise
           .
           
             A
             companion
             of
             fools
             shall
             be
             destroyed
             ,
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           The
           Word
           translated
           destroyed
           ,
           is
           derivable
           either
           from
           one
           root
           which
           signifies
           to
           
             grow
             worse
          
           ,
           or
           else
           from
           another
           which
           signifies
           to
           be
           broken
           and
           ruined
           ;
           and
           is
           fitly
           chosen
           out
           to
           comprehend
           both
           senses
           .
           Besides
           that
           it
           has
           an
           
           elegant
           allusion
           by
           way
           of
           Paranomasiae
           unto
           the
           former
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           companion
           .
        
         
           The
           chief
           scope
           of
           the
           Text
           may
           be
           summed
           up
           in
           this
           Observation
           .
        
         
           
             That
             every
             mans
             present
             and
             future
             well-fare
             ,
             doth
             very
             much
             depend
             upon
             the
             right
             choice
             and
             improvement
             of
             those
             friends
             or
             companions
             with
             whom
             he
             doth
             most
             familiarly
             converse
             .
          
        
         
           If
           with
           such
           as
           are
           good
           ,
           he
           shall
           be
           wise
           and
           happy
           ;
           if
           with
           wicked
           persons
           he
           shall
           prove
           foolish
           for
           the
           present
           ,
           and
           miserable
           for
           the
           future
           .
        
         
           So
           that
           the
           subject
           I
           am
           to
           treat
           of
           is
           very
           proper
           and
           sutable
           to
           this
           Place
           ,
           which
           being
           chiefly
           intended
           for
           education
           ,
           unto
           which
           the
           company
           and
           friends
           that
           men
           make
           choice
           of
           doth
           so
           much
           contribute
           ;
           therefore
           it
           can
           never
           be
           unseasonable
           here
           to
           put
           them
           in
           remembrance
           ,
           or
           to
           stir
           them
           up
           to
           their
           duties
           in
           this
           respect
           .
        
         
           For
           the
           clearing
           of
           this
           Observation
           ,
           it
           may
           be
           made
           very
           evident
           from
           diverse
           Scriptures
           .
        
         
         
           Upon
           this
           account
           it
           is
           ,
           that
           we
           have
           such
           frequent
           cautions
           and
           threats
           against
           conversing
           with
           bad
           company
           .
           This
           was
           the
           meaning
           of
           all
           those
           severe
           prohibitions
           in
           the
           ceremonial
           Law
           ,
           against
           
             touching
             of
             any
             unclean
             thing
          
           ;
           which
           in
           the
           morality
           of
           it
           (
           say
           the
           Antient
           Fathers
           and
           other
           Interpreters
           )
           doth
           signifie
           that
           exact
           care
           which
           we
           ought
           to
           have
           against
           all
           such
           company
           whereby
           we
           may
           contract
           any
           inward
           pollutions
           .
        
         
           'T
           is
           observable
           ,
           that
           he
           who
           touched
           a
           dead
           beast
           was
           unclean
           but
           
             till
             the
             evening
             ,
             Levit.
          
           11.24
           .
           But
           he
           who
           touched
           a
           dead
           man
           was
           unclean
           
             for
             seven
             days
             ,
             Numb
          
           .
           19.11
           .
           signifying
           a
           bad
           man
           to
           be
           the
           most
           dangerous
           of
           all
           other
           Creatures
           .
           For
           that
           this
           in
           scripture-phrase
           is
           meant
           by
           
             a
             dead
             man
          
           ,
           may
           be
           sufficiently
           explained
           by
           that
           expression
           of
           the
           Apostle
           where
           he
           styles
           wicked
           men
           to
           be
           such
           as
           are
           
             dead
             in
             trespasses
             and
             sins
          
           ,
           Ephes.
           2.1
           .
           
             even
             whilst
             they
             live
          
           ,
           1
           Tim.
           5.6
           .
           And
           elsewhere
           they
           are
           said
           to
           be
           
             whited
             sepulchers
          
           ,
           which
           may
           appear
           beautiful
           outwardly
           ,
           but
           
             within
             are
             full
             of
             dead
             mens
             bones
             and
             all
             uncleanness
             ,
          
           Matth.
           23.27
           .
        
         
         
           That
           's
           a
           very
           sharp
           and
           elegant
           reprehension
           which
           the
           Prophet
           uses
           towards
           Iehosaphat
           ,
           in
           reference
           to
           his
           association
           with
           Ahab
           ,
           2
           Cron.
           19.2
           .
           
             Should'st
             thou
             love
             them
             that
             hate
             the
             Lord
             ?
          
           He
           puts
           it
           by
           way
           of
           question
           ,
           to
           shew
           the
           inexcusable
           inconsistency
           of
           those
           mens
           actions
           who
           pretend
           to
           love
           God
           and
           yet
           will
           be
           friends
           to
           those
           that
           hate
           him
           .
        
         
           Prov.
           22.24
           .
           
             Make
             no
             friendship
             with
             an
             angry
             man
             ,
             and
             with
             a
             furious
             man
             thou
             shalt
             not
             go
             ,
             least
             thou
             learn
             his
             ways
             .
          
           And
           because
           some
           might
           be
           apt
           to
           think
           that
           they
           could
           converse
           with
           bad
           men
           without
           any
           such
           danger
           ,
           therefore
           't
           is
           further
           added
           ,
           
             lest
             thou
             learn
             his
             ways
             ,
             and
             get
             a
             snare
             to
             thy
             soul.
          
           Implying
           ,
           that
           though
           a
           man
           be
           very
           wary
           to
           avoid
           the
           corruption
           of
           bad
           company
           yet
           it
           may
           insensibly
           steal
           upon
           him
           and
           surprize
           him
           as
           a
           snare
           .
        
         
           There
           are
           divers
           the
           like
           Precepts
           in
           the
           
             New
             Testament
          
           ,
           2
           Tim.
           3.
           
           The
           Apostle
           having
           recited
           a
           long
           Catalogue
           of
           vitious
           persons
           ,
           
             despisers
             of
             those
             that
             are
             good
             ,
             heady
             ,
             highminded
             ,
             having
             a
             form
             ,
          
           &c.
           adds
           this
           clause
           at
           the
           end
           of
           it
           ,
           
             from
             such
             turn
             away
          
           ;
           
           that
           is
           ,
           avoid
           as
           much
           as
           may
           be
           all
           converse
           with
           them
           .
           And
           there
           is
           a
           solemn
           adjuration
           ,
           2
           Thes.
           3.6
           .
           
             Now
             we
             command
             you
             Brethren
             ,
             in
             the
             name
             of
             our
             Lord
             Iesus
             Christ
             ,
             that
             you
             will
             draw
             your selves
             from
             every
             brother
             that
             walketh
             disorderly
             .
          
           That
           place
           doth
           not
           so
           properly
           signifie
           exclusion
           
             à
             sacris
          
           ,
           but
           from
           familiar
           converse
           .
        
         
           Psal.
           15.4
           .
           'T
           is
           set
           down
           as
           a
           special
           mark
           and
           evidence
           of
           such
           as
           shall
           be
           saved
           ,
           
             in
             whose
             eyes
             a
             vile
             person
             is
             contemned
             ,
             but
             he
             honoureth
             them
             that
             fear
             the
             Lord.
             
          
        
         
           And
           holy
           David
           is
           very
           frequent
           in
           the
           proof
           of
           his
           integrity
           ,
           and
           consequently
           of
           his
           happy
           condition
           from
           this
           sign
           ,
           by
           his
           dislike
           of
           wicked
           company
           ,
           and
           his
           love
           to
           those
           that
           are
           good
           .
        
         
           Psal.
           26.4
           ,
           5.
           
           
             I
             have
             not
             sate
             with
             vain
             persons
             ,
             neither
             will
             I
             go
             in
             with
             dissemblers
             .
             I
             have
             hated
             the
             congregation
             of
             evil
             doers
             ,
             and
             will
             not
             sit
             with
             the
             wicked
             ,
          
           Psal.
           101.4
           .
           
             I
             will
             not
             know
             a
             wicked
             person
             ,
          
           ver
           .
           5.
           
           
             Whoso
             privily
             slandereth
             his
             neighbour
             will
             I
             cut
             off
             ;
             him
             that
             hath
             a
             high
             look
             and
             proud
             heart
             will
             I
             not
             suffer
             ,
          
           Psal.
           139.21
           .
           
             Do
             not
             I
             hate
             them
             O
             Lord
             that
             hate
             thee
             ?
             and
             
             am
             not
             I
             grieved
             with
             those
             that
             rise
             up
             against
             thee
             ?
             I
             hate
             them
             with
             a
             perfect
             hatred
             and
             count
             them
             mine
             enemies
             .
             Psal.
          
           120.5
           .
           He
           bemoans
           his
           unhappiness
           that
           he
           was
           forced
           
             to
             dwell
             in
             Meshec
          
           ,
           and
           to
           have
           
             his
             habitation
             in
             the
             tents
             of
             Kedar
             ,
          
           that
           is
           ,
           amongst
           such
           ungodly
           and
           cruel
           men
           as
           those
           of
           that
           Country
           .
        
         
           And
           so
           on
           the
           other
           side
           ,
           he
           professes
           that
           his
           
             delight
             was
             in
             the
             saints
             and
             to
             the
             excellent
             of
             the
             earth
             ,
          
           Psal.
           16.3
           .
           
             Mine
             eye
             shall
             be
             upon
             the
             faithful
             of
             the
             land
             ,
             that
             they
             may
             dwell
             with
             me
             ,
          
           Psal.
           101.6
           .
           
             I
             am
             a
             companion
             for
             all
             those
             that
             fear
             thee
             and
             keep
             thy
             precepts
             ,
             Psal.
          
           119.63
           .
           It
           were
           easy
           to
           cite
           abundance
           of
           other
           Scriptures
           to
           this
           purpose
           .
        
         
           And
           there
           is
           very
           good
           reason
           ,
           why
           the
           nature
           of
           a
           mans
           friends
           or
           company
           should
           be
           looked
           upon
           as
           of
           such
           great
           consequence
           to
           his
           well-being
           :
           Because
           they
           have
           such
           a
           special
           influence
           ,
           not
           only
           upon
           a
           mans
           temper
           and
           manners
           ,
           but
           upon
           all
           his
           chief
           concernments
           .
        
         
           There
           are
           four
           things
           wherein
           most
           men
           place
           their
           well-fare
           ,
           some
           or
           all
           of
           which
           every
           rational
           man
           doth
           
           propose
           to
           himself
           in
           the
           choice
           of
           his
           friends
           .
           These
           are
           
             reputation
             ,
             safety
             ,
             comfort
             ,
             profit
             .
          
           Now
           each
           of
           these
           is
           only
           attainable
           by
           conversing
           with
           those
           that
           are
           good
           .
        
         
           1.
           
           For
           reputation
           or
           honour
           :
           Wicked
           men
           are
           fools
           in
           the
           phrase
           of
           the
           Text
           ;
           and
           what
           credit
           can
           a
           wise
           man
           expect
           by
           conversing
           with
           fools
           ?
           They
           are
           styled
           beasts
           in
           Scripture
           ,
           dogs
           and
           swine
           and
           vipers
           ;
           And
           't
           is
           the
           lowest
           most
           ignoble
           condition
           that
           our
           humane
           natures
           can
           be
           deprest
           to
           with
           Nebuchadnezzar
           to
           converse
           with
           beasts
           .
           
           Iob
           doth
           make
           it
           his
           great
           grief
           and
           complaint
           ,
           
             I
             am
             a
             brother
             to
             dragons
             and
             a
             companion
             to
             estriches
             ,
             Iob
          
           30.29
           .
           They
           are
           
             dead
             men
          
           in
           the
           Scripture
           phrase
           ,
           
           and
           
             what
             should
             the
             living
             do
             amongst
             the
             dead
             :
          
           They
           are
           
             whited
             sepulchers
             that
             are
             full
             of
             rottenness
             ,
          
           and
           none
           but
           a
           
             mad
             man
          
           ,
           
           one
           that
           is
           possest
           with
           a
           Devil
           ,
           
             will
             live
             among
             tombs
          
           .
        
         
           On
           the
           other
           side
           ,
           good
           men
           are
           the
           
             excellent
             of
             the
             earth
          
           :
           
           Such
           alone
           are
           truly
           noble
           and
           magnanimous
           ,
           though
           not
           in
           outward
           respects
           ,
           yet
           in
           regard
           of
           intrinsecal
           value
           ,
           which
           can
           only
           put
           a
           true
           worth
           upon
           a
           
           man
           :
           So
           
             the
             righteous
             is
             always
             more
             excellent
             than
             his
             neighbour
             .
             Iob
          
           upon
           the
           dunghill
           ,
           and
           Ieremiah
           in
           the
           mire
           ,
           had
           more
           real
           worth
           in
           them
           ,
           than
           any
           of
           the
           greatest
           men
           of
           the
           world
           in
           the
           midst
           of
           all
           their
           pomp
           and
           glory
           .
           The
           Saints
           of
           old
           when
           in
           their
           most
           despicable
           condition
           ,
           
             wandring
             about
             in
             sheep-skins
             and
             goat-skins
             ,
             being
             destitute
             ,
             afflicted
             ,
             tormented
             ,
          
           were
           in
           themselves
           of
           so
           noble
           and
           inestimable
           a
           value
           that
           ,
           in
           the
           judgment
           of
           the
           holy
           Ghost
           ,
           
             the
             world
             was
             not
             worthy
             of
             them
             .
          
           These
           are
           they
           that
           have
           the
           highest
           relations
           ,
           they
           are
           the
           
             children
             of
             God
             ,
             heirs
             of
             a
             kingdom
             ,
          
           the
           spouse
           ,
           the
           members
           of
           Christ
           :
           And
           therefore
           who
           ever
           would
           propose
           to
           himself
           honour
           and
           reputation
           in
           his
           society
           ,
           must
           make
           choice
           only
           of
           such
           companions
           .
        
         
           2.
           
           For
           safety
           ;
           The
           Text
           tells
           us
           that
           
             a
             companion
             of
             fools
             shall
             be
             destroyed
             .
          
           Good
           men
           may
           be
           sometimes
           involved
           in
           the
           punishments
           of
           bad
           company
           ,
           and
           perish
           in
           their
           sins
           :
           Rev.
           18.4
           .
           
             Come
             out
             of
             her
             my
             people
             ,
             least
             you
             receive
             of
             her
             plagues
             .
          
           That
           's
           a
           known
           story
           of
           St.
           Iohn
           ,
           who
           durst
           not
           stay
           in
           the
           same
           Bath
           where
           
           Cerinthus
           the
           Heretick
           was
           for
           fear
           he
           might
           be
           surprized
           with
           some
           sudden
           judgment
           .
           Wicked
           men
           are
           infected
           leprous
           persons
           ;
           and
           who
           can
           converse
           with
           such
           without
           danger
           .
           If
           any
           one
           shall
           persuade
           himself
           that
           he
           can
           enjoy
           their
           company
           and
           yet
           escape
           their
           contagion
           ,
           he
           may
           as
           well
           think
           to
           suspend
           the
           natural
           operation
           of
           fire
           ;
           
             Can
             any
             one
             think
             to
             take
             coals
             in
             his
             bosom
             and
             not
             be
             burned
             ?
             Or
             can
             a
             man
             walk
             barefoot
             upon
             burning
             coals
             and
             yet
             not
             hurt
             himself
             ?
          
           Prov.
           6.28
           .
           The
           conversing
           with
           bad
           company
           hath
           as
           unavoidable
           and
           powerful
           an
           efficacy
           as
           these
           natural
           agents
           which
           work
           necessarily
           ,
           whose
           operations
           cannot
           be
           suspended
           :
           Or
           if
           any
           should
           possibly
           so
           far
           escape
           as
           not
           to
           be
           
             burnt
             with
             the
             fire
          
           of
           bad
           company
           ,
           yet
           he
           must
           needs
           be
           
             blacked
             with
             their
             smoak
          
           ,
           which
           every
           prudent
           Christian
           will
           be
           careful
           to
           avoid
           .
        
         
           Whereas
           on
           the
           other
           side
           every
           one
           fares
           the
           better
           for
           the
           company
           of
           those
           that
           are
           good
           .
           They
           are
           the
           
             lights
             of
             the
             world
             ,
             the
             salt
             of
             the
             earth
             ,
             the
             pillars
             of
             a
             nation
             ,
          
           those
           that
           
             stand
             in
             the
             gap
          
           to
           prevent
           an
           inundation
           of
           judgment
           .
           The
           place
           
           is
           the
           safer
           for
           them
           where
           they
           live
           .
           
             Ten
             righteous
             persons
          
           may
           sometimes
           be
           enough
           to
           save
           a
           whole
           City
           from
           temporal
           ruine
           .
           
           Potiphar's
           house
           was
           blessed
           for
           Iosephs
           sake
           ,
           Gen.
           39.5
           .
           and
           all
           the
           passengers
           in
           the
           ship
           were
           saved
           from
           drowning
           for
           St.
           
           Paul's
           sake
           ,
           Acts
           27.24
           .
           And
           if
           their
           cohabitation
           or
           common
           neighbourhood
           may
           be
           so
           advantageous
           ,
           what
           is
           it
           then
           to
           be
           leagued
           unto
           them
           by
           a
           nearer
           and
           more
           intimate
           tye
           of
           friendship
           .
        
         
           3.
           
           For
           comfort
           :
           This
           is
           one
           of
           the
           principal
           ends
           of
           friendship
           ,
           to
           ease
           and
           refresh
           a
           man
           amidst
           the
           anxieties
           of
           life
           ;
           and
           there
           is
           nothing
           of
           greater
           efficacy
           to
           this
           purpose
           .
           
           
             How
             pleasant
             is
             it
             for
             brethren
             to
             live
             together
             in
             unity
             :
          
           
           
             Quantum
             bonum
             est
             ubi
             sunt
             praeparata
             pectora
             ,
             in
             quae
             tutò
             secretum
             omne
             descendat
             ,
             quorum
             sermo
             solicitudines
             leniat
             ,
             sententia
             consilium
             expediat
             ,
             hilaritas
             tristitiam
             dissipet
             ,
             conspectus
             ipse
             delectet
             ?
          
           What
           a
           great
           comfort
           and
           privilege
           is
           it
           to
           have
           another
           self
           to
           whom
           a
           man
           may
           freely
           communicate
           all
           his
           secret
           troubles
           ;
           whose
           conference
           may
           help
           to
           asswage
           our
           cares
           ,
           whose
           counsel
           to
           expedite
           our
           
           difficulties
           ,
           whose
           cheerfulness
           to
           dissipate
           our
           sadness
           ,
           whose
           very
           look
           and
           presenee
           doth
           delight
           ?
           As
           
             Oyntment
             and
             perfumes
             rejoyce
             the
             heart
             ,
             so
             doth
             the
             sweetness
             of
             a
             mans
             friend
             ,
          
           Prov.
           27.9
           .
        
         
           But
           now
           this
           cannot
           be
           expected
           from
           any
           wicked
           person
           .
           There
           is
           such
           an
           utter
           inconsistency
           and
           opposition
           betwixt
           good
           and
           bad
           ,
           that
           there
           cannot
           be
           any
           communion
           or
           harmony
           betwixt
           them
           :
           For
           
             what
             communion
             hath
             light
             with
             darkness
             ,
          
           2
           Cor.
           6.14
           .
           Speaking
           of
           those
           who
           are
           unequally
           yoaked
           ;
           
             An
             unjust
             man
             is
             an
             abomination
             to
             the
             just
             ,
             and
             he
             that
             is
             upright
             in
             the
             way
             is
             an
             abomination
             to
             the
             wicked
             ,
          
           Prov.
           29.27
           :
           There
           is
           a
           natural
           enmity
           betwixt
           them
           ,
           being
           of
           opposite
           principles
           and
           ways
           .
        
         
           How
           is
           it
           possible
           for
           a
           man
           that
           hath
           any
           love
           or
           zeal
           for
           God
           to
           delight
           in
           those
           by
           whom
           He
           is
           continually
           dishonoured
           and
           provoked
           ?
           Instead
           of
           any
           refreshment
           by
           such
           company
           (
           if
           a
           man
           have
           
           David's
           temper
           )
           it
           will
           still
           administer
           new
           occasion
           of
           trouble
           and
           sorrow
           .
           
             I
             beheld
             the
             transgressors
             and
             was
             grieved
             .
          
           
           
             Rivers
             of
             waters
             run
             down
             mine
             eyes
             ,
             because
             men
             
             keep
             not
             thy
             laws
             .
          
           No
           man
           can
           delight
           in
           those
           that
           despise
           and
           reproach
           him
           .
           Why
           now
           a
           holy
           man
           looks
           upon
           all
           rebellions
           against
           God
           ,
           as
           being
           indignities
           against
           himself
           ,
           Psal.
           69.9
           .
           
             The
             reproaches
             of
             them
             that
             reproached
             thee
             ,
             are
             fallen
             upon
             me
             .
          
        
         
           Whereas
           on
           the
           other
           side
           :
           Those
           that
           are
           wise
           in
           the
           phrase
           of
           the
           Text
           are
           the
           most
           delightful
           company
           that
           are
           .
           
             Wisdom
             makes
             a
             mans
             face
             to
             shine
             ,
          
           puts
           a
           splendor
           and
           amiableness
           upon
           a
           person
           :
           And
           for
           this
           reason
           ,
           the
           communion
           of
           saints
           is
           to
           be
           esteemed
           ,
           one
           of
           the
           greatest
           comforts
           and
           privileges
           that
           we
           are
           capable
           of
           in
           this
           world
           .
           'T
           is
           a
           kind
           of
           excommunication
           to
           be
           debarred
           of
           such
           company
           ;
           and
           it
           shall
           be
           a
           great
           part
           of
           our
           joy
           and
           happiness
           in
           heaven
           that
           we
           shall
           there
           converse
           with
           the
           
             spirits
             of
             just
             men
             made
             perfect
             .
          
        
         
           4.
           
           And
           lastly
           ,
           for
           Profit
           :
           The
           most
           usual
           reason
           of
           mens
           friendship
           in
           the
           world
           ,
           is
           the
           hopes
           they
           have
           of
           getting
           by
           one
           another
           :
           though
           this
           in
           it self
           is
           mercenary
           and
           poor
           ,
           
             arva
             enim
             &
             pecudes
             isto
             modo
             diliguntur
             ,
             Men
             love
             their
             cattel
             and
             their
             land
             upon
             this
             account
             ,
          
           they
           should
           love
           their
           friends
           from
           an
           
           higher
           principle
           .
           But
           yet
           ,
           if
           any
           should
           look
           for
           this
           ,
           't
           is
           not
           to
           be
           had
           from
           those
           that
           are
           bad
           :
           There
           is
           nothing
           to
           be
           expected
           from
           such
           friends
           ,
           but
           the
           increase
           of
           our
           sins
           and
           of
           our
           punishments
           :
           
           
             The
             best
             of
             them
             is
             a
             briar
             and
             a
             thorn
             ,
          
           which
           may
           pull
           off
           our
           fleece
           ,
           deprive
           us
           of
           our
           defence
           and
           our
           innocence
           ;
           take
           from
           us
           what
           we
           have
           ,
           but
           can
           contribute
           nothing
           :
           Or
           if
           we
           should
           get
           some
           outward
           advantage
           by
           them
           ,
           yet
           we
           shall
           get
           partnership
           in
           their
           guilt
           ,
           by
           that
           approbation
           which
           we
           seem
           to
           give
           to
           them
           in
           our
           conversing
           with
           them
           .
           We
           may
           harden
           them
           in
           their
           impenitency
           ,
           blemish
           our
           profession
           ;
           and
           what
           outward
           gain
           can
           be
           sufficient
           compensation
           for
           such
           damages
           ?
        
         
           Whereas
           in
           conversing
           with
           those
           that
           are
           good
           ,
           there
           are
           these
           advantages
           .
           1.
           
           Their
           example
           will
           by
           degrees
           insinuate
           into
           the
           mind
           ,
           and
           obtain
           the
           force
           of
           precepts
           ,
           exciting
           us
           to
           a
           holy
           emulation
           .
           2.
           
           Their
           very
           presence
           will
           affect
           us
           with
           some
           kind
           of
           awe
           against
           evil
           .
           
           
             Est
             aliquid
             quod
             ex
             magno
             viro
             vel
             tacente
             proficias
             .
          
           3.
           
           Their
           conference
           ,
           wholesome
           and
           savory
           ,
           
           
             administring
             grace
             to
             the
             hearers
          
           .
           4.
           
           Their
           counsel
           ,
           faithful
           and
           wise
           and
           hearty
           .
        
         
           5.
           
           Their
           prayers
           ,
           powerful
           ,
           ready
           :
           And
           't
           is
           not
           easily
           imaginable
           ,
           what
           an
           advantage
           that
           is
           ,
           to
           have
           a
           praying
           friend
           ,
           or
           companion
           .
           We
           esteem
           it
           a
           great
           privilege
           to
           have
           a
           friend
           at
           Court
           ,
           who
           is
           able
           to
           further
           us
           in
           our
           business
           and
           petitions
           ,
           to
           have
           any
           special
           interest
           in
           a
           favorite
           ;
           why
           ,
           every
           good
           man
           hath
           
             power
             with
             God
          
           ,
           and
           can
           prevail
           with
           him
           .
        
         
           But
           I
           have
           stayed
           too
           long
           in
           the
           Doctrinal
           parts
           of
           this
           Discourse
           .
        
         
           There
           are
           three
           lessons
           I
           would
           briefly
           insist
           upon
           in
           the
           Application
           of
           it
           .
        
         
           1.
           
           That
           we
           would
           take
           notice
           of
           the
           great
           benefit
           to
           be
           obtained
           by
           the
           right
           improvement
           of
           society
           and
           mutual
           converse
           with
           one
           another
           .
        
         
           2.
           
           That
           we
           of
           this
           place
           would
           be
           careful
           ,
           both
           for
           our selves
           and
           those
           committed
           to
           our
           charge
           ,
           in
           the
           right
           choice
           of
           our
           friends
           and
           company
           .
        
         
           3.
           
           That
           we
           would
           labour
           for
           those
           proper
           qualifications
           and
           abilities
           which
           may
           render
           us
           acceptable
           and
           useful
           in
           our
           conversing
           with
           others
           .
        
         
           1.
           
           For
           the
           first
           ,
           that
           we
           would
           take
           notice
           of
           the
           great
           benefit
           to
           be
           obtain'd
           
           by
           Society
           .
           One
           chief
           reason
           why
           in
           these
           Places
           men
           do
           not
           make
           so
           great
           a
           progress
           either
           in
           piety
           or
           learning
           as
           might
           be
           expected
           from
           those
           special
           advantages
           which
           here
           we
           enjoy
           ,
           is
           because
           they
           are
           not
           so
           careful
           to
           improve
           the
           benefit
           to
           be
           had
           by
           society
           .
           Nothing
           more
           usual
           amongst
           men
           of
           all
           ranks
           and
           conditions
           ,
           than
           to
           joyn
           together
           in
           some
           common
           design
           for
           the
           improvement
           of
           this
           quality
           of
           sociableness
           unto
           mutual
           benefit
           .
           This
           is
           the
           chief
           ground
           of
           all
           those
           common
           Associations
           amongst
           men
           :
           In
           ordinary
           affairs
           ,
           Corporations
           for
           Cities
           ,
           Companies
           for
           Trades
           ;
           and
           so
           in
           higher
           matters
           ,
           Universities
           and
           Colleges
           for
           Learning
           ,
           particular
           Churches
           for
           Religion
           :
           Each
           of
           which
           in
           their
           kinds
           have
           in
           them
           a
           natural
           aptitude
           to
           afford
           some
           special
           help
           for
           the
           promoting
           of
           their
           several
           ends
           ,
           though
           perhaps
           none
           of
           them
           ,
           especially
           not
           the
           two
           last
           ,
           are
           usually
           improved
           to
           the
           utmost
           benefit
           they
           are
           capable
           of
           .
           'T
           is
           not
           easie
           to
           express
           what
           great
           advantage
           might
           be
           obtained
           if
           men
           would
           but
           study
           to
           make
           the
           right
           use
           of
           mutual
           converse
           .
           We
           may
           see
           daily
           ,
           especially
           by
           late
           experience
           ,
           how
           
           men
           of
           common
           and
           low
           breeding
           ,
           being
           called
           out
           to
           such
           imployments
           ,
           wherein
           they
           have
           been
           necessitated
           to
           put
           forth
           themselves
           in
           a
           more
           than
           ordinary
           way
           of
           conversing
           together
           and
           debating
           of
           businesses
           with
           one
           another
           ,
           how
           strangely
           their
           parts
           are
           heightned
           ,
           how
           judicious
           and
           nimble
           they
           grow
           at
           business
           ,
           how
           ready
           at
           discourse
           ;
           whereas
           a
           Bookish
           man
           ,
           that
           spends
           the
           greatest
           part
           of
           his
           time
           in
           reading
           and
           study
           ,
           commonly
           he
           doth
           not
           know
           more
           ,
           or
           if
           he
           should
           ,
           yet
           is
           he
           less
           fit
           for
           those
           actions
           and
           businesses
           to
           which
           his
           knowledge
           should
           be
           applyed
           .
           And
           therefore
           the
           great
           and
           active
           men
           of
           the
           world
           have
           still
           looked
           upon
           knowledge
           thus
           acquired
           as
           Pedantry
           ,
           which
           rendred
           a
           man
           unfit
           for
           any
           great
           imployment
           .
           And
           this
           is
           one
           reason
           of
           those
           prejudices
           which
           by
           some
           men
           have
           been
           lately
           taken
           up
           against
           these
           Places
           of
           learning
           ;
           because
           they
           see
           some
           others
           that
           have
           been
           bred
           up
           in
           another
           way
           to
           be
           as
           knowing
           and
           as
           useful
           men
           ,
           as
           those
           that
           come
           from
           hence
           ;
           though
           such
           perhaps
           ,
           besides
           the
           eminency
           of
           their
           natural
           abilities
           ,
           have
           had
           some
           other
           
           special
           advantages
           in
           their
           educations
           ,
           some
           way
           aquivalent
           to
           what
           is
           to
           be
           had
           in
           these
           Places
           ,
           which
           ought
           to
           be
           considered
           and
           allowed
           for
           ;
           yet
           it
           cannot
           be
           denied
           ,
           but
           that
           we
           our selves
           may
           give
           too
           much
           occasion
           to
           such
           prejudices
           ,
           by
           not
           improving
           all
           the
           helps
           we
           have
           to
           the
           best
           purposes
           .
        
         
           I
           cannot
           stand
           to
           mention
           how
           much
           men
           might
           by
           this
           means
           promote
           their
           knowledge
           in
           the
           whole
           Circle
           of
           humane
           learning
           ;
           particularly
           in
           that
           ability
           of
           a
           ready
           ,
           voluble
           ,
           popular
           Rhetorick
           (
           wherein
           studious
           and
           retired
           men
           are
           commonly
           defective
           )
           though
           it
           be
           so
           necessary
           in
           all
           kind
           of
           imployments
           ,
           especially
           for
           the
           gifts
           of
           Prayer
           and
           Preaching
           .
        
         
           But
           chiefly
           in
           matter
           of
           practical
           Religion
           ,
           which
           would
           be
           much
           advantaged
           if
           men
           were
           but
           more
           free
           towards
           one
           another
           in
           communicating
           their
           doubts
           ,
           temptations
           ,
           comforts
           ;
           warming
           their
           affections
           and
           building
           up
           one
           another
           by
           mutual
           conference
           .
        
         
           2.
           
           That
           we
           of
           this
           Place
           would
           be
           very
           wary
           and
           careful
           both
           for
           our selves
           and
           those
           committed
           to
           our
           
           charge
           ,
           in
           the
           right
           choice
           of
           our
           friends
           and
           company
           .
        
         
           There
           is
           nothing
           usually
           hath
           a
           greater
           influence
           upon
           a
           mans
           temper
           and
           carriage
           than
           the
           company
           with
           whom
           he
           doth
           converse
           .
           And
           hence
           is
           it
           that
           if
           good
           and
           bad
           be
           joyned
           together
           in
           any
           near
           society
           ,
           they
           either
           quickly
           part
           or
           become
           alike
           .
           And
           't
           is
           the
           infirmity
           of
           our
           natures
           ,
           that
           grace
           in
           the
           best
           men
           is
           so
           imperfect
           ,
           and
           sin
           so
           powerful
           ,
           that
           in
           the
           conjunction
           of
           good
           and
           evil
           ,
           the
           good
           by
           a
           natural
           course
           are
           more
           easily
           corrupted
           than
           the
           evil
           rectified
           .
        
         
           We
           all
           know
           that
           it
           hath
           been
           the
           bane
           of
           many
           young
           men
           sent
           hither
           for
           education
           to
           mistake
           in
           the
           first
           choice
           of
           their
           company
           :
           And
           't
           were
           well
           if
           some
           publick
           brand
           could
           be
           set
           upon
           such
           loose
           flagitious
           persons
           ,
           as
           make
           it
           their
           business
           to
           seduce
           and
           corrupt
           others
           .
           A
           Leper
           under
           the
           law
           was
           the
           type
           of
           a
           sinner
           ;
           and
           he
           was
           to
           go
           with
           his
           head
           uncovered
           that
           others
           might
           know
           and
           avoid
           him
           .
           These
           close
           and
           covered
           sinners
           are
           very
           dangerous
           ,
           and
           may
           do
           much
           hurt
           by
           their
           infection
           ;
           there
           is
           scarce
           any
           such
           to
           be
           conversed
           with
           ,
           
             Qui
             
             non
             aliquod
             nobis
             vitium
             ,
             aut
             commendat
             ,
             aut
             imprimit
             ,
             aut
             nescientibus
             allinit
             .
          
        
         
           'T
           is
           true
           ,
           a
           man
           may
           make
           good
           use
           of
           the
           worst
           company
           ,
           by
           observing
           the
           deformity
           and
           hating
           the
           evil
           of
           them
           the
           more
           ;
           but
           yet
           there
           is
           this
           danger
           in
           the
           frequent
           converse
           with
           such
           ,
           that
           the
           edge
           of
           our
           zeal
           and
           hate
           should
           be
           somewhat
           abated
           by
           custom
           .
           He
           that
           with
           
             Lot
             vexeth
             his
             soul
             with
             the
             wicked
             conversation
          
           of
           those
           amongst
           whom
           he
           lives
           ,
           may
           in
           time
           be
           less
           and
           less
           vexed
           according
           as
           they
           grow
           more
           familiar
           to
           him
           .
           Besides
           ,
           conversing
           with
           such
           will
           be
           a
           means
           to
           make
           a
           man
           satisfie
           himself
           with
           any
           low
           or
           weak
           degrees
           of
           goodness
           (
           which
           perhaps
           in
           comparison
           to
           his
           company
           may
           be
           considerable
           ;
           )
           whereas
           amongst
           those
           that
           are
           better
           ,
           we
           have
           still
           new
           matter
           of
           imitation
           and
           provocation
           .
           'T
           is
           a
           good
           rule
           of
           a
           heathen
           ,
           
             Cum
             his
             conversare
             ,
             qui
             te
             meliorem
             facturi
             sunt
             ;
             illos
             admitte
             ,
          
           
           
             quos
             tu
             potes
             facere
             meliores
             .
             Chuse
             those
             for
             your
             intimates
             ,
             by
             whom
             you
             may
             be
             made
             better
             your selves
             ,
             admit
             such
             ;
             of
             whom
             you
             have
             any
             probable
             hopes
             that
             they
             may
             be
             made
             better
             by
             you
             .
          
        
         
         
           Nothing
           is
           more
           incongruous
           and
           unsuitable
           than
           for
           a
           man
           that
           pretends
           love
           to
           religion
           ,
           to
           delight
           in
           those
           that
           care
           not
           for
           it
           .
           Such
           persons
           are
           of
           opposite
           relations
           and
           principles
           .
           Every
           good
           man
           is
           
             on
             the
             Lords
             side
          
           ,
           
           
             the
             friend
             of
             God
          
           ,
           and
           consequently
           is
           bound
           
             to
             hate
             that
             which
             is
             evil
             .
          
           
           Wicked
           men
           are
           his
           enemies
           ,
           
           the
           
             Sons
             of
             Belial
             ,
             of
             their
             Father
             the
             Devil
             :
          
           Good
           men
           are
           such
           as
           
             walk
             with
             God
          
           ,
           and
           have
           their
           
             faces
             towards
             Sion
          
           .
           
           Wicked
           men
           walk
           contrary
           unto
           him
           ,
           and
           turn
           their
           backs
           upon
           him
           ;
           And
           therefore
           such
           are
           by
           no
           means
           fit
           to
           associate
           withall
           .
        
         
           On
           the
           other
           side
           ;
           Good
           men
           are
           all
           of
           a
           City
           ,
           
             fellow
             Citizens
             with
             the
             Saints
          
           ;
           all
           of
           a
           family
           ,
           
           
             of
             the
             houshold
             of
             faith
          
           ;
           all
           of
           a
           body
           ,
           
           
             a
             body
             fitly
             joyned
             together
             and
             compact
             ,
             by
             that
             which
             every
             joynt
             supplieth
             .
          
           God
           delights
           in
           them
           ,
           tho
           he
           inhabit
           eternity
           ,
           and
           dwells
           in
           that
           high
           and
           lofty
           place
           ,
           yet
           he
           hath
           respect
           to
           those
           of
           humble
           and
           contrite
           spirits
           .
           
           They
           are
           styled
           
             his
             portion
             ,
             his
             inheritance
             ;
             a
             peculiar
             treasure
             unto
             him
             ;
             the
             dearly
             beloved
             of
             his
             soul
             :
             he
             sets
             apart
             the
             man
             that
             is
             godly
             for
             himself
             .
          
           They
           that
           do
           not
           love
           such
           company
           here
           ,
           
           have
           little
           reason
           to
           expect
           that
           they
           shall
           enjoy
           communion
           with
           them
           hereafter
           .
        
         
           A
           man
           may
           examin
           the
           choice
           of
           his
           friends
           by
           this
           Rule
           :
           Suppose
           he
           were
           in
           some
           great
           exigence
           ,
           wherein
           there
           were
           no
           help
           to
           be
           expected
           but
           from
           heaven
           ,
           can
           he
           then
           with
           any
           confidence
           send
           to
           his
           usual
           companions
           to
           relieve
           him
           with
           their
           prayers
           ?
           It
           may
           be
           he
           could
           heretofore
           freely
           discourse
           and
           jest
           with
           them
           ,
           but
           are
           they
           fit
           to
           pray
           for
           him
           ;
           If
           not
           ,
           this
           may
           convince
           his
           conscience
           that
           he
           had
           made
           a
           bad
           choice
           .
        
         
           3.
           
           That
           we
           would
           labour
           for
           those
           special
           qualifications
           and
           abilities
           which
           may
           render
           us
           acceptable
           and
           useful
           in
           our
           conversing
           with
           others
           .
        
         
           There
           are
           four
           conditions
           ,
           amongst
           many
           others
           ,
           that
           are
           more
           especially
           suitable
           to
           this
           purpose
           .
        
         
           1.
           
           
             A
             readiness
             to
             communicate
             ,
             according
             to
             the
             gifts
             we
             have
             received
             ,
             so
             ministring
             the
             same
             one
             to
             another
             as
             good
             stewards
             of
             the
             manifold
             grace
             of
             God.
          
           
           There
           is
           much
           envy
           and
           narrowness
           of
           spirit
           in
           that
           close
           reserved
           humour
           which
           some
           men
           have
           ;
           who
           confine
           all
           their
           gifts
           to
           themselves
           ,
           
           as
           if
           they
           should
           lose
           their
           own
           knowledge
           by
           communicating
           of
           it
           .
           Such
           men
           live
           to
           themselves
           ,
           as
           if
           they
           were
           not
           members
           of
           a
           body
           .
        
         
           2.
           
           Humility
           .
           That
           's
           a
           sociable
           grace
           ,
           lovely
           in
           it self
           and
           acceptable
           to
           all
           :
           It
           fits
           a
           man
           both
           to
           learn
           and
           to
           teach
           ;
           such
           an
           one
           will
           not
           contend
           ,
           censure
           ,
           disdain
           ,
           but
           is
           kindly
           affectioned
           to
           others
           ,
           esteeming
           better
           of
           them
           ,
           than
           of
           himself
           .
        
         
           3.
           
           Prudence
           ,
           in
           distinguishing
           of
           mens
           tempers
           ,
           prejudices
           ,
           infirmities
           ;
           in
           discerning
           of
           the
           right
           seasons
           and
           advantages
           to
           do
           good
           amongst
           them
           :
           Teaching
           a
           man
           such
           an
           amiable
           and
           alluring
           facility
           ,
           whereby
           he
           may
           insinuate
           into
           the
           affections
           of
           others
           ,
           and
           the
           more
           easily
           provoke
           them
           to
           love
           and
           good
           works
           .
        
         
           4.
           
           Ingenuity
           ,
           and
           
             Candor
             of
             disposition
          
           ,
           in
           owning
           of
           our
           own
           weaknesses
           or
           faults
           ,
           anothers
           gifts
           or
           preheminences
           .
           A
           sobriety
           and
           calmness
           of
           spirit
           ,
           in
           suspending
           rash
           censures
           ,
           bitter
           expressions
           ,
           or
           whatever
           may
           exasperate
           ;
           
             Forbearing
             one
             another
             in
             love
          
           .
           There
           is
           in
           some
           good
           men
           such
           a
           sower
           and
           riged
           severity
           ,
           such
           a
           proness
           to
           censure
           ,
           as
           makes
           them
           less
           
           acceptable
           and
           useful
           in
           their
           society
           ,
           and
           deprives
           them
           of
           many
           opportunities
           of
           doing
           good
           to
           others
           .
        
         
           I
           can
           but
           name
           these
           particulars
           ;
           each
           of
           them
           would
           deserve
           to
           be
           more
           largely
           insisted
           upon
           ,
           as
           being
           so
           very
           suitable
           and
           necessary
           for
           us
           of
           this
           place
           .
           But
           
             I
             speak
             to
             wise
             men
          
           ,
           and
           am
           loath
           any
           further
           to
           trespass
           upon
           your
           patience
           :
           So
           then
           the
           substance
           of
           what
           been
           said
           is
           this
           ,
           that
           society
           being
           so
           necessary
           to
           humane
           nature
           ,
           and
           the
           advantage
           or
           prejudice
           so
           very
           great
           as
           to
           our
           well
           or
           ill
           being
           ,
           according
           to
           our
           choice
           of
           such
           friends
           with
           whom
           we
           do
           most
           famillarly
           converse
           ,
           Therefore
           will
           it
           concern
           men
           to
           be
           very
           cautious
           and
           wary
           in
           this
           matter
           .
        
         
           And
           if
           they
           would
           render
           themselves
           useful
           and
           acceptable
           to
           others
           ,
           it
           must
           be
           by
           being
           wise
           and
           virtuous
           and
           religious
           persons
           .
           Those
           only
           who
           are
           good
           in
           themselves
           being
           capable
           of
           doing
           good
           to
           others
           .
        
         
           The
           End
           of
           the
           eighth
           Sermon
           .
        
      
       
         
         
         
           The
           Ninth
           Sermon
           .
        
         
           
             ECCLES
             .
             IV.
             9
             .
          
           
             
               Two
               are
               better
               than
               one
               .
            
          
        
         
           THough
           the
           general
           design
           of
           this
           Book
           be
           sufficiently
           plain
           and
           obvious
           ,
           being
           a
           discourse
           from
           the
           most
           profound
           Principles
           of
           Reason
           and
           Philosophy
           ,
           
             de
             summo
             bono
          
           ;
           yet
           't
           is
           not
           easie
           to
           find
           out
           the
           particular
           connexion
           in
           many
           parts
           of
           it
           .
        
         
           In
           the
           eighth
           verse
           of
           this
           Chapter
           ,
           the
           Wiseman
           enters
           upon
           a
           description
           of
           the
           miseries
           of
           a
           covetous
           life
           ,
           which
           he
           sets
           forth
           under
           these
           three
           considerations
           .
           1.
           
           His
           drudgery
           and
           excessive
           toyl
           ,
           because
           
             three
             is
             no
             end
             of
             his
             labour
             ;
             neither
             is
             his
             eyes
             satisfied
             with
             riches
             .
          
           A
           very
           proper
           expression
           that
           ,
           concerning
           
             satisfying
             the
             eye
          
           ;
           that
           being
           the
           only
           enjoyment
           that
           a
           miser
           hath
           of
           his
           estate
           ,
           
           namely
           ,
           that
           he
           can
           look
           upon
           it
           as
           his
           own
           ;
           and
           no
           wonder
           if
           his
           labour
           be
           endless
           ,
           if
           he
           must
           still
           drudge
           on
           till
           he
           have
           got
           enough
           to
           
             satisfie
             his
             eye
          
           .
           2.
           
           His
           inconsiderateness
           ,
           in
           that
           he
           doth
           
             bereave
             his
             soul
             of
             good
          
           ,
           that
           is
           ,
           deprive
           himself
           of
           the
           benefit
           which
           he
           might
           have
           in
           a
           cheerful
           fruition
           of
           his
           possessions
           ;
           and
           yet
           he
           asks
           not
           
             for
             whom
             do
             I
             labour
          
           ,
           that
           is
           ,
           he
           doth
           not
           dispose
           them
           to
           any
           end
           ;
           he
           neither
           uses
           them
           himself
           while
           he
           lives
           ,
           nor
           knows
           who
           shall
           enjoy
           them
           when
           he
           dies
           .
           3.
           
           
             His
             solitariness
             :
             There
             is
             one
             alone
             ,
             there
             is
             not
             a
             second
             ,
             yea
             ,
             he
             hath
             neither
             child
             nor
             brother
          
           ;
           that
           is
           ,
           he
           is
           a
           forlorn
           friendless
           man
           ,
           without
           the
           benefit
           and
           help
           of
           society
           .
           Which
           kind
           of
           misery
           the
           Wiseman
           takes
           pains
           to
           set
           forth
           ,
           by
           commending
           the
           contrary
           ,
           shewing
           the
           advantage
           and
           convenience
           of
           a
           sociable
           life
           ;
           which
           is
           first
           generally
           asserted
           in
           the
           words
           of
           the
           
             Text
             ,
             Two
             are
             better
             than
             one
          
           :
           Then
           particularly
           illustrated
           by
           some
           common
           instances
           ;
           to
           shew
           the
           advantage
           of
           society
           ,
           both
           to
           the
           attaining
           of
           good
           ,
           and
           the
           preventing
           and
           avoiding
           of
           evil
           .
           There
           is
           in
           such
           a
           condition
           ,
           
             mutual
             gain
          
           ;
           men
           rid
           more
           work
           when
           joyned
           in
           society
           ,
           and
           so
           
           increase
           their
           reward
           ,
           v.
           9.
           
             mutual
             help
          
           in
           their
           
             infirmities
             ,
             lifting
             one
             another
             when
             they
             fall
             ,
          
           v.
           10.
           
           In
           their
           defects
           and
           wants
           ,
           warning
           one
           another
           ,
           v.
           11
           ,
           in
           their
           dangers
           ,
           in
           respect
           of
           enemies
           ,
           whom
           an
           united
           strength
           may
           more
           effectually
           withstand
           ,
           v.
           12.
           
        
         
           The
           words
           of
           the
           Text
           are
           for
           the
           scope
           and
           matter
           intended
           to
           assert
           the
           advantages
           of
           friendship
           and
           a
           sociable
           life
           .
           For
           the
           manner
           of
           them
           ,
           they
           are
           in
           figurative
           expressions
           ;
           the
           force
           of
           which
           I
           shall
           endeavour
           to
           explain
           both
           Negatively
           ,
           and
           Positively
           .
        
         
           1.
           
           Negatively
           :
           1.
           
           By
           two
           is
           not
           meant
           any
           kind
           of
           multitude
           ;
           there
           may
           be
           too
           much
           of
           this
           ,
           as
           well
           as
           too
           little
           .
           No
           where
           is
           there
           less
           enjoyment
           of
           a
           mans
           self
           than
           when
           a
           man
           is
           oppressed
           with
           clients
           and
           visitants
           .
        
         
           And
           according
           to
           this
           construction
           the
           Words
           should
           be
           inverted
           ;
           and
           we
           might
           truly
           say
           One
           were
           better
           than
           Two
           ,
           retiredness
           than
           multitude
           .
           Again
           ,
           by
           Two
           is
           not
           meant
           any
           kind
           of
           society
           or
           friends
           :
           Not
           companions
           in
           iniquity
           ,
           as
           were
           Simeon
           and
           Levi
           ,
           this
           is
           rather
           a
           conspiracy
           than
           a
           company
           ;
           and
           though
           such
           do
           
             associate
             themselves
             ,
             yet
             they
             shall
             be
             broken
             in
             pieces
             ,
             Isai
             ,
          
           8.9
           .
           
             Though
             they
             
             joyn
             hand
             in
             hand
             ,
             yet
             they
             shall
             not
             go
             unpunished
             ,
             Prov.
          
           11.21
           .
           2.
           
           By
           One
           is
           not
           meant
           any
           kind
           of
           solitude
           or
           privacy
           ;
           not
           such
           as
           is
           opposed
           to
           that
           hurry
           of
           business
           which
           men
           in
           publick
           imployments
           are
           exposed
           unto
           :
           Those
           continual
           bustles
           and
           imbroilments
           ,
           whereby
           a
           man
           is
           hindred
           from
           retiring
           into
           or
           being
           acquainted
           with
           himself
           .
           For
           according
           to
           this
           construction
           ,
           the
           words
           should
           be
           inverted
           ,
           and
           we
           might
           say
           One
           were
           better
           than
           Two
           ,
           privacy
           and
           retirement
           than
           multitude
           and
           tumult
           :
           Again
           by
           One
           here
           ,
           we
           are
           not
           to
           understand
           unity
           ,
           and
           by
           
             Two
             division
          
           ,
           as
           those
           expressions
           do
           sometimes
           signifie
           :
           
           For
           unity
           is
           much
           better
           than
           division
           ;
           upon
           which
           account
           the
           Pythagorean
           Philosophers
           ,
           amongst
           their
           other
           mystical
           traditions
           concerning
           numbers
           ,
           were
           wont
           to
           set
           a
           note
           of
           infamy
           upon
           the
           number
           Two
           ,
           because
           it
           was
           the
           
             first
             departure
             from
             unity
          
           .
        
         
           2.
           
           Positively
           :
           1.
           
           By
           Two
           is
           meant
           such
           as
           have
           the
           mutual
           help
           and
           benefit
           of
           one
           another
           ,
           being
           linked
           together
           in
           the
           bonds
           of
           friendship
           ;
           among
           whom
           those
           are
           especially
           to
           be
           comprehended
           who
           are
           joyned
           by
           that
           nearer
           and
           more
           sacred
           union
           of
           Marriage
           .
           
           2.
           
           By
           One
           is
           meant
           such
           an
           one
           as
           lives
           in
           a
           forlorn
           desolate
           condition
           ,
           neither
           loving
           any
           ,
           nor
           being
           loved
           by
           any
           but
           himself
           ;
           without
           the
           privilege
           of
           a
           friend
           to
           assist
           his
           labours
           ,
           settle
           his
           fears
           ,
           ease
           his
           griefs
           ,
           and
           augment
           his
           comforts
           :
           So
           that
           the
           true
           meaning
           of
           the
           words
           may
           be
           comprehended
           in
           this
           Proposition
           .
        
         
           
             That
             the
             sociable
             life
             of
             a
             friend
             is
             much
             more
             advantageous
             than
             to
             live
             alone
             .
          
           
           'T
           is
           a
           principle
           this
           ,
           that
           hath
           so
           clear
           evidence
           for
           it
           in
           the
           very
           light
           of
           nature
           ,
           that
           it
           might
           be
           needless
           to
           urge
           for
           it
           any
           Scripture
           authority
           .
        
         
           'T
           is
           upon
           this
           ground
           that
           the
           Philosopher
           doth
           describe
           a
           man
           to
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           
             sociable
             creature
          
           ,
           as
           if
           this
           did
           belong
           to
           the
           essence
           ,
           and
           were
           one
           of
           the
           properties
           of
           humane
           nature
           .
        
         
           Adam
           himself
           in
           the
           state
           of
           innocence
           could
           not
           be
           happy
           (
           though
           in
           Paradise
           )
           without
           a
           companion
           .
           Not
           to
           mention
           any
           thing
           of
           that
           tremendous
           mystery
           of
           the
           Trinity
           of
           Persons
           in
           the
           Unity
           of
           the
           Godhead
           .
        
         
           As
           for
           that
           imaginary
           Wiseman
           of
           the
           Stoicks
           whom
           they
           suppose
           to
           be
           clapt
           up
           in
           some
           dark
           dungeon
           ,
           lost
           in
           some
           desolate
           Island
           ,
           yet
           then
           he
           shall
           enjoy
           
           such
           a
           kind
           of
           happiness
           as
           God
           himself
           would
           do
           if
           the
           world
           were
           destroyed
           ,
           
             acquiescit
             sibi
             ,
             cogitationibus
             suis
             traditus
             —
             in
             se
             reconditur
             ,
             secum
             est
             :
          
           Besides
           ,
           that
           this
           is
           but
           boasting
           ,
           and
           an
           imaginary
           Idea
           of
           such
           a
           state
           of
           perfection
           as
           no
           man
           perhaps
           ever
           did
           ,
           or
           shall
           attain
           unto
           .
           They
           themselves
           do
           likewise
           acknowledge
           that
           though
           their
           Wiseman
           be
           
             seipso
             contentus
          
           ,
           yet
           
             mavult
             amicum
             .
             Though
             he
             may
             make
             some
             shift
             without
             a
             friend
             ,
             yet
             he
             had
             much
             rather
             have
             one
          
           ;
           and
           therefore
           blame
           such
           ,
           
             qui
             sapientem
             intra
             cutem
             suam
             cogunt
             ,
          
           who
           would
           deny
           him
           this
           privilege
           and
           confine
           him
           to
           himself
           .
        
         
           There
           are
           three
           things
           of
           great
           consequence
           to
           the
           comfort
           and
           safety
           of
           life
           .
           1.
           
           
             The
             rectifying
             of
             our
             judgments
          
           .
           2.
           
           
             The
             regulating
             and
             composing
             of
             our
             passions
             .
          
           3.
           
           
             The
             assistance
             of
             our
             labours
          
           .
           Now
           the
           sociable
           life
           of
           a
           friend
           will
           be
           very
           advantageous
           in
           all
           these
           respects
           .
        
         
           1.
           
           For
           
             the
             rectifying
             of
             our
             judgments
          
           ;
           that
           we
           may
           have
           a
           true
           notion
           of
           things
           and
           business
           ,
           and
           be
           able
           to
           judge
           what
           is
           most
           fit
           and
           expedient
           in
           several
           cases
           and
           circumstances
           .
           There
           are
           two
           general
           defects
           which
           the
           understandings
           of
           men
           are
           liable
           unto
           ,
           Confusion
           and
           Error
           .
        
         
         
           1.
           
           Confusion
           ;
           when
           our
           minds
           are
           overwhelmed
           with
           tumultuous
           thoughts
           for
           want
           of
           being
           methodized
           and
           digested
           by
           the
           relation
           of
           them
           .
           A
           man
           will
           be
           apt
           to
           run
           away
           with
           vain
           
           Chimaera's
           ,
           with
           weak
           and
           flat
           projects
           ,
           whilst
           they
           remain
           meerly
           in
           speculation
           and
           in
           thoughts
           ;
           whereas
           when
           they
           are
           put
           into
           words
           in
           our
           relation
           of
           them
           to
           others
           ,
           the
           weakness
           and
           defects
           of
           them
           will
           presently
           appear
           .
        
         
           So
           that
           a
           man
           had
           better
           (
           saith
           a
           
             Noble
             Author
          
           )
           discourse
           
             to
             a
             statue
             or
             picture
             than
             suffer
             his
             thoughts
             to
             pass
             in
             a
             smother
             .
          
           So
           that
           herein
           lies
           one
           special
           advantage
           of
           friendship
           ,
           that
           a
           man
           hath
           the
           liberty
           of
           communicating
           his
           secret
           thoughts
           ,
           and
           thereby
           clearing
           them
           up
           to
           himself
           .
        
         
           2.
           
           He
           hath
           hereby
           likewise
           the
           benefit
           of
           faithful
           counsel
           to
           direct
           him
           against
           the
           error
           of
           his
           thoughts
           .
           'T
           is
           an
           usual
           Saying
           ,
           
             plus
             vident
             oculi
             quàm
             oculus
             ;
             two
             eyes
             see
             more
             than
             one
             :
          
           And
           
             a
             stander
             by
          
           many
           times
           discerns
           that
           which
           a
           better
           gamester
           overlooks
           .
           Men
           are
           usually
           very
           partial
           in
           judging
           of
           things
           wherein
           they
           are
           concerned
           ,
           according
           to
           their
           inclinations
           and
           interests
           ;
           apt
           to
           gloss
           them
           over
           with
           
           such
           appearances
           as
           may
           best
           sute
           with
           their
           own
           advantage
           ;
           and
           therefore
           in
           such
           cases
           they
           have
           need
           of
           the
           help
           of
           others
           .
           No
           wiseman
           will
           in
           a
           business
           of
           moment
           trust
           to
           the
           advice
           of
           a
           flatterer
           ,
           because
           such
           an
           one
           will
           be
           sure
           to
           tell
           him
           what
           will
           please
           rather
           than
           what
           will
           profit
           ;
           why
           ,
           for
           the
           same
           reason
           neither
           should
           he
           trust
           to
           himself
           in
           such
           cases
           ,
           for
           
             Maximus
             quisque
             adulator
             sibi
             ,
             every
             man
             naturally
             is
             his
             own
             greatest
             flatterer
             :
          
           Nor
           will
           a
           Stranger
           be
           fit
           for
           this
           work
           of
           counsel
           ,
           because
           such
           an
           one
           may
           not
           know
           the
           whole
           state
           of
           our
           businesses
           ,
           the
           series
           and
           circumstances
           of
           our
           affairs
           :
           Or
           if
           he
           do
           ,
           yet
           we
           can
           have
           no
           security
           of
           such
           an
           ones
           faithfulness
           ,
           but
           that
           he
           may
           be
           apt
           to
           warp
           and
           bend
           his
           counsels
           for
           his
           own
           private
           ends
           .
           'T
           is
           true
           indeed
           ,
           Books
           will
           give
           impartial
           counsel
           ,
           without
           flattery
           or
           self-seeking
           :
           But
           there
           may
           be
           these
           inconveniences
           in
           such
           counsel
           ;
           that
           't
           is
           not
           like
           to
           be
           so
           suitable
           to
           our
           particular
           occasions
           ,
           in
           all
           the
           various
           circumstances
           of
           them
           ;
           nor
           so
           lively
           and
           efficacious
           as
           to
           the
           operation
           of
           it
           .
           And
           though
           good
           Books
           may
           in
           some
           sense
           be
           said
           to
           be
           good
           friends
           and
           
           councellors
           ,
           yet
           they
           are
           dead
           ones
           ;
           whereas
           the
           advice
           of
           a
           faithful
           friend
           hath
           in
           it
           a
           remedy
           against
           all
           these
           inconveniences
           ;
           Such
           an
           one
           will
           neither
           flatter
           us
           nor
           serve
           his
           own
           ends
           ;
           His
           wisdom
           and
           fidelity
           will
           be
           ready
           
             to
             help
             us
             up
             when
             we
             fall
             ,
          
           v.
           10.
           and
           to
           warm
           us
           with
           vigor
           when
           we
           are
           slack
           and
           remiss
           ,
           v.
           11.
           
        
         
           2.
           
           Hence
           likewise
           in
           the
           second
           place
           may
           we
           expect
           the
           best
           help
           
             for
             the
             regulating
             and
             composing
             of
             our
             passions
             .
          
           That
           which
           for
           the
           most
           part
           proves
           the
           greatest
           disturbance
           to
           the
           peace
           and
           quiet
           of
           our
           lives
           is
           from
           the
           disorders
           and
           vicissitudes
           of
           our
           passions
           ,
           whereby
           the
           mind
           is
           kept
           continually
           out
           of
           frame
           .
           What
           betwixt
           the
           frenzy
           of
           anger
           ,
           the
           ague
           of
           hopes
           and
           fears
           ,
           the
           feaver
           of
           love
           ,
           the
           consumption
           of
           envy
           ,
           our
           minds
           are
           kept
           in
           a
           continual
           disease
           and
           distemper
           .
           So
           that
           whatever
           will
           conduce
           to
           the
           preserving
           of
           these
           in
           a
           composedness
           and
           harmony
           ,
           must
           needs
           be
           of
           great
           consequence
           to
           our
           well-fare
           :
           And
           the
           society
           of
           a
           friend
           may
           be
           very
           proper
           and
           effectual
           to
           this
           purpose
           ;
           not
           only
           for
           the
           liberty
           we
           have
           hereby
           of
           breathing
           out
           our
           secret
           troubles
           ,
           preventing
           
           that
           inward
           restraint
           and
           suffocation
           whereby
           they
           would
           be
           multiplied
           ,
           and
           by
           his
           counsel
           (
           which
           I
           mentioned
           before
           ;
           )
           but
           upon
           this
           account
           likewise
           ,
           that
           such
           an
           one
           will
           help
           to
           bear
           a
           part
           with
           us
           ,
           and
           so
           lighten
           us
           of
           our
           burden
           by
           his
           compassion
           ,
           and
           so
           the
           less
           will
           come
           to
           our
           shares
           .
        
         
           The
           Passions
           may
           be
           distinguished
           into
           two
           kinds
           ;
           such
           as
           are
           more
           violent
           ,
           troublesome
           and
           unnatural
           ,
           referring
           to
           evil
           ;
           as
           
             Anger
             ,
             Fear
             ,
             Grief
          
           ,
           &c.
           
           Others
           more
           kindly
           and
           natural
           ,
           relating
           to
           that
           which
           is
           good
           ,
           and
           consequently
           have
           a
           greater
           agreeableness
           to
           our
           desires
           ;
           as
           
             Love
             ,
             Hope
             ,
             Ioy
          
           ,
           &c.
           
           Now
           the
           first
           of
           these
           are
           by
           the
           help
           of
           a
           friend
           abated
           and
           weakened
           ,
           the
           other
           strengthened
           and
           confirmed
           ,
           and
           both
           ways
           our
           quiet
           much
           promoted
           .
           And
           the
           reason
           of
           this
           difference
           is
           founded
           in
           nature
           :
           
             Union
             strengthens
             any
             thing
             that
             is
             natural
             ,
             and
             weakens
             all
             violent
             impressions
             .
          
           That
           which
           adds
           to
           the
           vigor
           of
           any
           living
           Creature
           ,
           doth
           both
           fit
           it
           for
           its
           natural
           operations
           ,
           and
           likewise
           to
           repel
           any
           praeternatural
           injury
           or
           violence
           .
           Thus
           likewise
           is
           it
           in
           those
           things
           which
           concern
           the
           mind
           ;
           the
           union
           of
           a
           friend
           doth
           help
           
           to
           strengthen
           us
           in
           matters
           agreeable
           to
           our
           natures
           ,
           and
           to
           weaken
           those
           which
           are
           repugnant
           .
           We
           divide
           to
           a
           friend
           our
           griefs
           ,
           and
           so
           diminish
           them
           ;
           we
           communicate
           our
           joys
           ,
           and
           so
           increase
           them
           .
        
         
           3.
           
           The
           sociable
           life
           of
           a
           friend
           is
           likewise
           advantageous
           to
           us
           ,
           
             for
             the
             assistance
             of
             us
             in
             our
             labours
          
           ;
           in
           respect
           of
           those
           many
           hazards
           and
           difficulties
           we
           shall
           meet
           with
           in
           our
           several
           imployments
           ;
           we
           may
           by
           this
           help
           be
           carried
           on
           ,
           1.
           
           With
           greater
           
             safety
             and
             confidence
          
           .
           2.
           
           With
           greater
           
             cheerfulness
             and
             vigor
          
           .
           3.
           
           With
           greater
           
             success
             and
             advantage
          
           ;
           and
           that
           both
           in
           secular
           and
           spiritual
           affairs
           .
        
         
           1.
           
           With
           greater
           
             safety
             and
             confidence
          
           :
           Which
           the
           Wiseman
           doth
           take
           particular
           notice
           of
           in
           this
           place
           ,
           under
           a
           twofold
           instance
           .
           1.
           
           Of
           
             two
             travailing
             together
          
           ,
           and
           
             if
             one
             of
             them
             fall
             the
             other
             will
             lift
             him
             up
             ;
             but
             woe
             to
             him
             that
             is
             alone
             when
             he
             falleth
             ,
             for
             he
             hath
             not
             another
             to
             help
             him
             ,
          
           that
           is
           ,
           if
           there
           be
           any
           evil
           which
           befalls
           a
           solitary
           helpless
           person
           ,
           he
           may
           irrecoverably
           sink
           under
           it
           ,
           whereas
           another
           man
           will
           find
           support
           and
           relief
           from
           the
           help
           of
           a
           friend
           .
           2.
           
           Of
           
             two
             contending
             together
          
           ;
           
           that
           opposition
           which
           may
           be
           too
           strong
           for
           one
           ,
           may
           be
           withstood
           and
           overcome
           by
           two
           .
           Which
           was
           the
           consideration
           wherewith
           Ioab
           and
           his
           Brother
           Abishai
           did
           encourage
           one
           another
           ,
           2
           Sam.
           10.11
           .
           
             If
             the
             Syrians
             be
             too
             strong
             for
             me
             ,
             then
             thou
             shalt
             help
             me
             ,
             but
             if
             the
             Ammonites
             be
             too
             strong
             for
             thee
             ,
             then
             will
             I
             come
             and
             help
             thee
             .
          
           Whereas
           those
           that
           live
           without
           this
           mutual
           entercourse
           of
           friendly
           officers
           ,
           must
           be
           singly
           exposed
           to
           all
           kind
           of
           hazards
           .
           The
           strongest
           guards
           are
           but
           weak
           protections
           ,
           in
           comparison
           to
           love
           and
           friendship
           :
           
             Ab
             ipsis
             armis
             inter
             arma
             periculum
             est
             .
          
           Those
           very
           arms
           which
           should
           defend
           us
           and
           be
           for
           our
           safety
           ,
           may
           be
           turned
           against
           us
           and
           prove
           our
           ruine
           .
        
         
           
             Non
             sic
             excubiae
             ,
             nec
             circumstantia
             tela
             ,
          
           
             Quàm
             tutatur
             amor
             —
             saith
             Claudian
             .
          
        
         
           And
           't
           is
           true
           this
           ,
           in
           respect
           of
           spiritual
           affairs
           as
           well
           as
           civil
           ;
           we
           may
           proceed
           in
           our
           duties
           with
           greater
           safety
           upon
           this
           account
           .
           Solitariness
           is
           a
           time
           of
           advantage
           for
           Satans
           temptations
           .
           He
           set
           upon
           Eve
           when
           alone
           ,
           and
           our
           Saviour
           when
           in
           the
           desart
           :
           
           This
           tempts
           the
           tempter
           ;
           
             Omnia
             nobis
             mala
             solitudo
             persuadet
          
           ,
           saith
           Seneca
           :
           Nothing
           so
           mischievous
           but
           this
           may
           be
           a
           temptation
           unto
           :
           'T
           is
           an
           old
           saying
           ,
           he
           that
           gives
           himself
           up
           to
           solitude
           ,
           must
           be
           
             aut
             Deus
             aut
             Daemon
          
           ,
           either
           he
           must
           have
           a
           self-sufficiency
           as
           God
           ,
           or
           else
           Sathan
           will
           make
           him
           as
           bad
           as
           himself
           .
           We
           are
           dependant
           creatures
           ,
           and
           shall
           always
           in
           this
           world
           stand
           in
           need
           of
           mutual
           help
           from
           one
           another
           .
        
         
           2.
           
           This
           will
           help
           to
           carry
           us
           on
           with
           
             greater
             cheerfulness
             ,
             and
             vivacity
             in
             our
             business
             .
          
           Society
           and
           mutual
           encouragement
           ,
           will
           deceive
           the
           tediousness
           of
           our
           labour
           ,
           and
           cheer
           us
           up
           against
           all
           the
           troubles
           and
           oppositions
           we
           meet
           with
           .
           'T
           is
           one
           of
           the
           main
           ends
           of
           friendship
           ,
           this
           ,
           to
           stand
           by
           and
           comfort
           a
           man
           when
           he
           is
           in
           distress
           :
           'T
           was
           the
           custom
           of
           ancient
           times
           ,
           for
           friends
           to
           meet
           together
           for
           this
           very
           purpose
           ;
           which
           was
           the
           occasion
           of
           the
           visit
           which
           
           Iob's
           friends
           made
           to
           him
           ,
           in
           the
           time
           of
           his
           affliction
           :
           
             A
             friend
             is
             made
             for
             adversity
             ,
          
           saith
           the
           Wiseman
           .
           'T
           is
           no
           difficult
           matter
           for
           a
           man
           to
           be
           full
           of
           zeal
           and
           affection
           ,
           whilst
           all
           things
           are
           well
           ,
           
           and
           prosperous
           ,
           and
           there
           is
           no
           temptation
           to
           the
           contrary
           :
           but
           ,
           
             
               
               Cùm
               Deus
               intonuit
               ,
               non
               se
               subducere
               nimbo
               ,
            
             
               Id
               demùm
               est
               pietas
               ,
               id
               socialis
               amor
               .
            
          
           We
           are
           to
           expect
           from
           others
           ,
           who
           do
           not
           stand
           in
           the
           relation
           of
           friends
           ,
           that
           they
           should
           not
           own
           us
           in
           our
           troubles
           ,
           but
           estrange
           themselves
           from
           us
           ,
           lest
           they
           likewise
           should
           partake
           of
           our
           misery
           :
           Like
           an
           herd
           of
           Deer
           ,
           who
           will
           push
           away
           any
           of
           their
           fellows
           that
           is
           wounded
           .
           But
           he
           that
           is
           a
           real
           friend
           ,
           will
           then
           take
           occasion
           to
           manifest
           his
           fidelity
           :
           Upon
           which
           account
           it
           is
           that
           the
           privilege
           of
           friendship
           hath
           been
           always
           esteemed
           one
           of
           the
           greatest
           comforts
           of
           life
           .
           
             How
             pleasant
             is
             it
             for
             brethren
             to
             live
             together
             in
             unity
             ,
          
           Psal.
           133.1
           .
           As
           
             Oyntment
             and
             perfumes
             rejoyce
             the
             heart
             ,
             so
             doth
             the
             sweetness
             of
             a
             mans
             friend
             ,
          
           Prov.
           27.9
           .
           And
           for
           the
           same
           reason
           is
           it
           ,
           that
           the
           loss
           of
           such
           Relations
           ,
           is
           to
           be
           esteemed
           as
           one
           of
           the
           greatest
           afflictions
           that
           we
           are
           capable
           of
           ;
           losing
           a
           part
           of
           our selves
           ,
           which
           cannot
           be
           without
           much
           pain
           and
           grief
           .
           Which
           made
           David
           so
           bemoan
           the
           death
           of
           his
           
           friend
           Ionathan
           in
           those
           pathetical
           complaints
           :
           
             I
             am
             distressed
             for
             thee
             my
             Brother
          
           Jonathan
           ,
           
             very
             pleasant
             hast
             thou
             been
             unto
             me
             ,
             thy
             love
             to
             me
             was
             wonderful
             ,
             passing
             the
             love
             of
             Women
             ,
          
           2
           Sam.
           1.26
           .
        
         
           'T
           is
           so
           likewise
           as
           to
           our
           spiritual
           conditions
           ,
           the
           society
           of
           Christian
           friends
           being
           one
           main
           branch
           of
           the
           
             Communion
             of
             Saints
          
           .
           Which
           is
           ,
           next
           to
           the
           favour
           of
           God
           and
           the
           comfort
           of
           a
           good
           conscience
           ,
           the
           greatest
           privilege
           we
           enjoy
           on
           this
           side
           of
           heaven
           .
           Besides
           their
           good
           examples
           we
           have
           likewise
           their
           counsel
           and
           their
           comforts
           to
           direct
           and
           support
           us
           in
           the
           performances
           of
           our
           duty
           :
           And
           this
           is
           the
           work
           of
           an
           Angel
           ,
           nay
           of
           
             God
             himself
          
           ,
           the
           Son
           being
           styled
           the
           
             Counsellor
             ,
             Isai
          
           9.6
           .
           And
           the
           holy
           Ghost
           the
           Comforter
           :
           So
           that
           by
           this
           means
           ,
           one
           friend
           may
           be
           as
           an
           
             Angel
             ,
             nay
             as
             God
             to
             another
             .
          
           Our
           Saviour
           himself
           though
           he
           were
           all-sufficient
           ,
           yet
           when
           he
           was
           in
           his
           agonie
           ,
           thought
           fit
           to
           make
           use
           of
           the
           comfort
           of
           an
           Angel.
           And
           as
           for
           the
           power
           of
           such
           to
           excite
           us
           unto
           duty
           ,
           
           the
           Wiseman
           hath
           well
           expressed
           it
           ,
           Prov.
           27.17
           .
           
             As
             Iron
             sharpens
             Iron
             ,
             so
             doth
             a
             man
             his
             friend
             :
          
           Upon
           which
           account
           the
           Apostle
           
           exhorts
           
             to
             consider
             one
             another
             ,
             to
             provoke
             unto
             love
             and
             good
             works
             ,
             exhorting
             one
             another
             ,
          
           Heb.
           10.24
           ,
           25.
           
        
         
           3.
           
           This
           will
           much
           
             promote
             the
             success
             of
             our
             labours
             ,
          
           and
           procure
           for
           us
           a
           better
           reward
           ,
           in
           the
           verse
           of
           the
           Text.
           When
           several
           heads
           and
           hands
           joyn
           together
           in
           mutual
           fellowship
           ,
           their
           affairs
           are
           managed
           with
           greater
           wisdom
           ,
           and
           end
           with
           better
           success
           :
           
             Vis
             unita
             fortior
          
           .
           And
           this
           is
           more
           peculiarly
           true
           in
           spiritual
           services
           .
           Though
           God
           doth
           always
           hear
           men
           when
           we
           pray
           to
           him
           in
           secret
           and
           alone
           ,
           yet
           he
           hath
           promised
           that
           
             when
             two
             or
             three
             are
             gathered
             together
             in
             his
             name
             ,
             he
             will
             ,
          
           after
           a
           more
           especial
           manner
           ,
           
             be
             in
             the
             midst
             of
             them
          
           ;
           which
           made
           St.
           Paul
           so
           earnestly
           desire
           the
           prayers
           of
           the
           Romans
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           they
           might
           
             wrestle
             together
             with
             him
          
           ,
           Rom.
           15.30
           .
           And
           so
           more
           effectually
           prevail
           .
           'T
           was
           for
           this
           reason
           that
           our
           Saviour
           sent
           out
           his
           Disciples
           
             two
             by
             two
          
           ,
           that
           so
           they
           might
           more
           successfully
           advantage
           one
           another
           in
           the
           work
           of
           their
           ministry
           .
           You
           know
           the
           story
           of
           King
           Ioash
           ,
           how
           he
           prospered
           in
           all
           his
           affairs
           during
           the
           life
           of
           his
           good
           friend
           Iehoiada
           ;
           but
           after
           his
           death
           ,
           he
           revolted
           to
           
           Idolatry
           ,
           and
           with
           an
           ungrateful
           cruelty
           slew
           the
           Son
           of
           Iehoiada
           ,
           for
           reproving
           his
           apostacy
           ;
           after
           which
           nothing
           prospered
           with
           him
           ,
           but
           having
           been
           first
           spoiled
           by
           the
           Syrians
           ,
           he
           was
           
             slain
             by
             his
             own
             servants
          
           ,
           1
           Chron.
           24.
           
           From
           all
           which
           the
           truth
           of
           the
           Proposition
           may
           sufficiently
           appear
           ,
           
             that
             the
             sociable
             life
             of
             a
             friend
             ,
             is
             in
             many
             respects
             much
             more
             advantageous
             ,
             than
             to
             live
             alone
             .
          
        
         
           1.
           
           For
           the
           Application
           of
           this
           ;
           it
           may
           in
           the
           first
           place
           serve
           to
           convince
           such
           as
           pretend
           to
           this
           relation
           ,
           of
           the
           obligation
           they
           are
           under
           to
           observe
           those
           mutual
           offices
           of
           friendship
           towards
           one
           another
           ;
           of
           counselling
           them
           in
           their
           difficulties
           ,
           bearing
           a
           share
           with
           them
           in
           their
           several
           conditions
           ,
           rejoycing
           with
           them
           in
           their
           joys
           ,
           and
           grieving
           with
           them
           in
           their
           griefs
           ;
           assisting
           them
           in
           their
           labours
           :
           Without
           which
           all
           the
           professions
           of
           love
           and
           service
           ,
           are
           but
           words
           of
           course
           that
           vanish
           into
           air
           and
           signifie
           nothing
           .
           Nay
           those
           near
           Relations
           of
           Parent
           and
           Child
           and
           Brother
           ,
           and
           which
           is
           nearer
           ,
           for
           which
           a
           man
           is
           to
           forsake
           all
           other
           ,
           that
           conjugal
           relation
           of
           Husband
           and
           Wife
           ,
           are
           only
           valuable
           
           upon
           this
           account
           ,
           as
           they
           are
           friends
           ,
           and
           without
           this
           they
           are
           but
           empty
           names
           ,
           Deut.
           13.6
           .
           
             If
             thy
             Brother
             the
             Son
             of
             thy
             Mother
             ,
             or
             the
             Son
             of
             thy
             Daughter
             ,
             or
             the
             wife
             of
             thy
             bosom
             ,
             or
             thy
             friend
             that
             is
             as
             thy
             own
             soul.
          
           This
           last
           is
           the
           highest
           step
           in
           the
           gradation
           :
           All
           the
           other
           relations
           continue
           ,
           though
           mixed
           with
           unkindness
           ,
           but
           this
           last
           implies
           dearness
           in
           the
           very
           essence
           of
           it
           ,
           and
           is
           altogether
           inseparable
           from
           it
           ,
           a
           man
           may
           be
           a
           
             Father
             ,
             Son
             ,
             Husband
          
           ,
           and
           without
           loving
           ,
           but
           't
           is
           not
           possible
           for
           him
           to
           be
           a
           friend
           without
           love
           and
           friendship
           .
        
         
           2.
           
           And
           that
           we
           may
           be
           thus
           mutually
           helpful
           ,
           to
           such
           as
           we
           profess
           friendship
           to
           ,
           we
           should
           labour
           for
           those
           due
           qualifications
           requisite
           to
           such
           a
           condition
           .
           Of
           these
           I
           shall
           reckon
           four
           .
        
         
           1.
           
           There
           must
           be
           
             true
             love
          
           ,
           which
           is
           styled
           the
           
             bond
             of
             perfection
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Colos.
          
           3.14
           .
           The
           only
           bond
           that
           can
           make
           a
           perfect
           union
           .
           As
           two
           pieces
           of
           Iron
           will
           never
           be
           perfectly
           hammered
           together
           ,
           unless
           they
           are
           both
           red
           hot
           ,
           so
           neither
           will
           two
           minds
           be
           joyned
           together
           in
           such
           an
           helpful
           union
           ,
           unless
           they
           are
           both
           warmed
           with
           the
           same
           heats
           of
           affection
           .
           
           That
           kind
           of
           amity
           which
           is
           founded
           wholly
           upon
           private
           ends
           ,
           
             negotiatio
             est
             ,
             non
             amicitia
          
           ,
           it
           is
           trafick
           but
           not
           friendship
           .
        
         
           2.
           
           A
           
             wise
             freedom
          
           ,
           not
           to
           conceal
           any
           thing
           that
           may
           be
           beneficial
           ,
           though
           it
           may
           prove
           distasteful
           :
           
             An
             profecturus
             sim
             nescio
             ,
             malum
             successum
             mihi
             ,
             quàm
             fidem
             deesse
             :
          
           When
           we
           are
           uncertain
           of
           the
           issue
           of
           our
           admonitions
           ,
           yet
           this
           we
           may
           be
           sure
           of
           ,
           that
           
             't
             is
             better
             to
             be
             without
             success
             on
             his
             part
             ,
             than
             fidelity
             on
             our
             own
             .
          
        
         
           3.
           
           
             Patience
             :
             Make
             no
             friendship
             with
             an
             angry
             man
             ,
             and
             with
             a
             furious
             man
             thou
             shalt
             not
             go
             ,
          
           Prov.
           22.24
           .
           
             Short
             spirited
             men
          
           ,
           are
           neither
           good
           Counsellors
           nor
           Comforters
           .
           God
           is
           said
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           to
           suffer
           ▪
           and
           
             bear
             long
             with
             the
             manners
          
           of
           his
           people
           in
           the
           wilderness
           ,
           Acts
           13.18
           .
           And
           the
           Apostle
           injoyns
           men
           to
           possess
           their
           souls
           in
           patience
           .
           Implying
           ,
           that
           he
           that
           is
           out
           of
           patience
           ,
           is
           out
           of
           the
           possession
           of
           his
           own
           soul
           ;
           and
           therefore
           will
           not
           be
           fit
           to
           take
           care
           of
           anothers
           .
        
         
           4.
           
           Constancy
           ,
           to
           hold
           out
           in
           all
           states
           and
           conditions
           ,
           without
           deserting
           him
           in
           trouble
           .
           To
           forsake
           a
           friend
           in
           his
           distress
           argues
           a
           man
           to
           have
           much
           
           baseness
           and
           meaness
           of
           spirit
           ,
           and
           to
           be
           without
           all
           true
           generosity
           .
           The
           carriage
           of
           the
           Witch
           of
           Endor
           towards
           Saul
           will
           cast
           shame
           upon
           such
           unworthy
           persons
           :
           Though
           she
           was
           sure
           that
           he
           was
           the
           next
           day
           to
           lose
           his
           kingdom
           and
           be
           slain
           with
           his
           Sons
           ,
           and
           so
           could
           neither
           hope
           for
           good
           nor
           fear
           any
           hurt
           from
           him
           ,
           yet
           when
           she
           saw
           him
           exceedingly
           dejected
           ,
           lying
           upon
           the
           ground
           ,
           and
           refusing
           to
           eat
           ,
           the
           remembrance
           of
           what
           he
           had
           been
           impresses
           upon
           her
           such
           a
           reverence
           ,
           that
           instead
           of
           meditating
           revenge
           for
           the
           law
           he
           had
           enacted
           against
           persons
           of
           her
           Trade
           ,
           she
           courts
           him
           with
           all
           the
           humble
           and
           respective
           language
           that
           may
           be
           ;
           endeavours
           to
           cheer
           him
           up
           ,
           
           bespeaks
           him
           to
           eat
           ,
           kills
           for
           him
           her
           fatted
           calf
           ;
           bestirs
           her self
           to
           prepare
           unleavened
           bread
           ,
           and
           uses
           him
           with
           as
           much
           respect
           as
           if
           he
           had
           been
           still
           to
           continue
           in
           his
           most
           flourishing
           estate
           .
           The
           example
           of
           this
           Witch
           may
           be
           a
           just
           condemnation
           and
           reproach
           to
           the
           perfidiousness
           of
           an
           unconstant
           friend
           .
        
         
           But
           above
           all
           other
           kinds
           of
           friendship
           ,
           this
           of
           the
           
             Conjugal
             Relation
          
           doth
           
           most
           firmly
           oblige
           to
           these
           mutual
           duties
           .
           And
           because
           the
           occasion
           of
           this
           present
           Meeting
           is
           to
           commemorate
           a
           solemnity
           of
           this
           nature
           ,
           which
           was
           celebrated
           in
           this
           Church
           this
           day
           was
           16
           years
           the
           happiness
           of
           which
           hath
           since
           that
           time
           been
           still
           continued
           with
           all
           the
           blessings
           of
           domestical
           love
           and
           peace
           ,
           besides
           the
           comforts
           of
           a
           hopeful
           posterity
           to
           succeed
           ;
           therefore
           in
           order
           to
           the
           present
           occasion
           ,
           the
           better
           to
           excite
           your
           gratitude
           for
           the
           mercies
           you
           commemorate
           ,
           I
           would
           offer
           it
           to
           your
           consideration
           to
           look
           abroad
           into
           the
           World
           and
           take
           a
           view
           of
           the
           state
           of
           many
           other
           great
           Families
           ;
           how
           uncomfortably
           they
           live
           by
           reason
           of
           domestical
           dissentions
           ,
           which
           sometimes
           rise
           to
           that
           height
           as
           to
           make
           a
           separation
           of
           those
           whom
           God
           hath
           joyned
           ,
           to
           their
           mutual
           dishonour
           and
           discomfort
           :
           And
           perhaps
           either
           no
           posterity
           to
           continue
           the
           name
           ,
           or
           such
           a
           vicious
           and
           debauched
           one
           ,
           as
           will
           be
           a
           scandal
           to
           it
           .
           They
           that
           understand
           the
           state
           of
           things
           abroad
           will
           find
           no
           great
           scarcity
           of
           examples
           to
           this
           purpose
           .
           And
           therefore
           how
           great
           reason
           have
           others
           to
           be
           thankful
           for
           their
           exemption
           in
           these
           respects
           .
        
         
         
           Gods
           peculiar
           blessing
           of
           any
           in
           a
           relation
           is
           a
           farther
           obligation
           upon
           them
           to
           serve
           him
           in
           the
           duties
           of
           that
           relation
           ,
           which
           are
           in
           this
           case
           either
           special
           to
           Husband
           and
           Wife
           ,
           or
           joint
           and
           common
           to
           both
           .
        
         
           1.
           
           Husbands
           should
           
             love
             their
             Wives
             as
             Christ
             loves
             his
             Church
             ,
          
           Ephes.
           5.25
           .
           Or
           
             as
             they
             love
             their
             own
             selves
             ,
          
           v.
           33.
           
        
         
           2.
           
           Be
           
             kind
             to
             them
          
           ,
           v.
           29.
           
           
             Not
             harsh
             and
             bitter
             against
             them
             ,
          
           Colos.
           3.19
           .
           Lest
           
             she
             cover
             the
             Altar
             of
             the
             Lord
             with
             her
             tears
             ,
             so
             that
             he
             will
             not
             regard
             thy
             offering
             any
             more
             ,
             nor
             receive
             it
             with
             good
             will
             at
             thy
             hand
             ,
          
           Malachi
           2.13
           ,
           14.
           
        
         
           3.
           
           
             Give
             honour
             to
             them
             as
             the
             weaker
             vessels
             ,
             as
             being
             heirs
             with
             you
             of
             the
             grace
             of
             life
             ,
          
           1
           Pet.
           3.7
           .
           Being
           tender
           of
           displeasing
           or
           disatisfying
           them
           ,
           by
           any
           imprudent
           action
           ,
           or
           seeming
           neglect
           .
           
             Let
             her
             be
             unto
             thee
             as
             the
             loving
             Hinde
             ,
             or
             the
             tender
             Roe
             ,
             and
             be
             thou
             always
             satisfied
             with
             her
             love
             .
          
        
         
           The
           Wife
           must
           :
        
         
           1.
           
           
             Be
             subject
             to
             her
             Husband
             as
             to
             the
             Lord
             ,
          
           Ephes.
           5.22
           .
           
             This
             is
             meet
             and
             comely
          
           ,
           Colos.
           3.18
           .
           
             For
             after
             this
             manner
             the
             holy
             women
             of
             old
             time
             ,
             that
             trusted
             in
             God
             ,
             were
             in
             subjection
             to
             their
             husbands
             ,
          
           1
           Pet.
           3.5
           .
           Which
           was
           signified
           
           by
           their
           
             heads
             covered
          
           ,
           1
           Cor.
           11.10
           .
           They
           must
           not
           
             usurp
             authority
             over
             the
             man
          
           ,
           1
           Tim.
           2.12
           .
           This
           would
           
             give
             occasion
             for
             the
             word
             of
             God
             to
             be
             blasphemed
             ,
          
           Titus
           2.5
           .
        
         
           2.
           
           To
           
             reverence
             them
          
           ,
           1
           Pet.
           3.6
           .
           And
           out
           of
           an
           awful
           regard
           to
           take
           care
           of
           pleasing
           them
           :
           
             She
             that
             is
             married
             takes
             care
             to
             please
             her
             own
             husband
             ,
          
           1
           Cor.
           7.34
           .
        
         
           3.
           
           To
           be
           of
           meek
           and
           sober
           spirits
           ,
           placing
           their
           chiefest
           
             ornament
             in
             good
             works
             ,
             as
             becometh
             women
             professing
             godliness
             ,
          
           1
           Tim.
           2.9
           ,
           10.
           
           Either
           
             keeping
             silence
          
           ,
           v.
           11.
           or
           
             speaking
             with
             wisdom
          
           ,
           having
           
             the
             law
             of
             kindness
             in
             her
             lips
             ,
          
           Prov.
           31.26
           .
        
         
           The
           joint
           Duties
           common
           to
           both
           are
           :
        
         
           1.
           
           
             To
             be
             mutual
             helps
          
           :
           Which
           was
           the
           end
           of
           this
           ordinance
           ,
           Gen.
           2.18
           .
           participating
           in
           one
           anothers
           cares
           and
           concernments
           ;
           This
           the
           very
           name
           imports
           ,
           they
           are
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             conjuges
             ,
             draw
             in
             the
             same
             yoke
             ,
          
           and
           therefore
           should
           partake
           of
           the
           same
           burden
           and
           benefit
           .
        
         
           2.
           
           In
           the
           
             educating
             of
             their
             children
             in
             the
             nurture
             and
             admonition
             of
             the
             Lord
          
           ;
           being
           instrumental
           for
           their
           regeneration
           ,
           
           
           
           
           
           continually
           exciting
           them
           to
           love
           of
           things
           that
           are
           truly
           virtuous
           and
           noble
           ,
           and
           to
           a
           dislike
           and
           aversation
           of
           all
           such
           matters
           ,
           as
           are
           sinful
           and
           unworthy
           ,
           going
           before
           them
           in
           the
           example
           of
           a
           good
           life
           :
           They
           should
           
             whet
             the
             law
             upon
             them
             as
          
           the
           word
           signifies
           ,
           Deut.
           6.7
           .
           that
           is
           inculcate
           it
           ,
           going
           it
           over
           and
           over
           again
           ,
           as
           men
           do
           when
           they
           whet
           a
           thing
           ;
           th●
           first
           impressions
           are
           like
           to
           abide
           longest
           .
           To
           pray
           for
           them
           ;
           Iob
           offered
           a
           sacrifice
           for
           each
           of
           his
           Children
           :
           
             Not
             to
             provoke
             them
             to
             wrath
             ,
          
           Ephes.
           6.4
           .
           
             lest
             they
             be
             discouraged
          
           ,
           Colos.
           3.21
           .
           Using
           such
           a
           mixture
           of
           kindness
           and
           lenity
           in
           the
           exercise
           of
           parental
           authority
           as
           may
           excite
           a
           filial
           awe
           mixed
           of
           love
           and
           fear
           .
        
         
           3.
           
           In
           
             the
             government
             of
             the
             whole
             family
             .
          
           If
           God
           have
           blessed
           you
           in
           these
           Relations
           you
           shall
           take
           up
           
           Ioshua's
           resolution
           ,
           
             I
             and
             my
             house
             will
             serve
             the
             Lord
             ,
          
           setting
           up
           his
           fear
           and
           worship
           in
           your
           families
           .
        
         
           This
           is
           the
           best
           way
           to
           express
           your
           gratitude
           for
           mercies
           past
           ,
           and
           will
           be
           the
           surest
           means
           to
           continue
           and
           secure
           them
           for
           the
           future
           .
        
         
         
           And
           if
           a
           blessing
           from
           this
           place
           ,
           this
           
             Mount
             of
             blessing
          
           ,
           from
           the
           mouth
           and
           heart
           of
           him
           who
           had
           the
           happiness
           first
           to
           joyn
           your
           hands
           may
           be
           efficacious
           ,
           I
           shall
           close
           up
           all
           with
           this
           benediction
           .
        
         
           
             The
             Lord
             bless
             you
             ,
             and
             lift
             up
             the
             light
             of
             his
             countenance
             upon
             you
             :
          
           Continue
           you
           in
           mutual
           love
           and
           peace
           ,
           and
           give
           you
           to
           see
           the
           desire
           of
           your
           souls
           upon
           your
           posterity
           ;
           that
           after
           many
           days
           of
           mutual
           comfort
           here
           ,
           you
           may
           in
           a
           good
           old
           age
           be
           gathered
           to
           your
           Fathers
           ,
           and
           that
           your
           Children
           after
           you
           
             may
             rise
             up
             and
             call
             you
             blessed
          
           for
           your
           love
           and
           care
           of
           them
           in
           a
           virtuous
           and
           christian
           education
           .
        
         
           The
           End
           of
           the
           ninth
           Sermon
           .
        
      
       
         
         
         
           The
           Tenth
           Sermon
           .
           At
           the
           Spittle
           Easter
           Wednesday
           ,
           1663.
           
        
         
           
             ISAIAH
             XXXII
             .
             8
             .
          
           
             
               The
               liberal
               deviseth
               liberal
               things
               ;
               and
               by
               liberal
               things
               shall
               he
               stand
               .
            
          
        
         
           IN
           the
           former
           part
           of
           this
           Chapter
           ,
           we
           have
           a
           prophetical
           description
           of
           the
           happy
           state
           of
           the
           Iewish
           Church
           and
           Nation
           under
           the
           reign
           of
           King
           Hezekiah
           ,
           who
           was
           in
           this
           respect
           a
           type
           of
           Christ
           ,
           as
           to
           his
           government
           in
           the
           times
           of
           the
           Gospel
           .
        
         
           And
           whereas
           the
           former
           state
           of
           things
           ,
           was
           under
           many
           wild
           confusions
           ,
           by
           reason
           of
           violence
           in
           the
           governours
           ,
           and
           slavish
           flattery
           and
           ignorance
           in
           the
           people
           ,
           they
           should
           now
           be
           restored
           unto
           a
           due
           order
           and
           decorum
           .
        
         
         
           That
           this
           Prince
           should
           by
           the
           justice
           of
           his
           government
           afford
           a
           security
           and
           refuge
           ,
           against
           that
           general
           irregularity
           and
           oppression
           ,
           which
           had
           before
           abounded
           :
           And
           after
           his
           delivery
           from
           Sennacherib
           ,
           and
           recovery
           from
           sickness
           ,
           should
           effectually
           apply
           himself
           to
           the
           regulating
           of
           all
           publick
           violence
           and
           disorder
           in
           government
           ;
           which
           are
           here
           metaphorically
           described
           by
           those
           inconveniences
           of
           weather
           to
           which
           the
           inhabitants
           of
           that
           Country
           were
           most
           lyable
           ,
           winds
           ,
           and
           tempests
           ,
           and
           drought
           ,
           and
           heats
           .
           
             He
             shall
             be
             a
             hiding
             place
             from
             the
             wind
             ,
             and
             a
             cover●
             from
             the
             tempest
             ,
             as
             streams
             of
             water
             in
             a
             dry
             place
             ,
             as
             the
             shadow
             of
             a
             great
             rock
             in
             a
             weary
             land
             ,
          
           v.
           2.
           
        
         
           2.
           
           And
           as
           for
           that
           gross
           ignorance
           and
           servile
           flattery
           ,
           which
           this
           people
           had
           before
           been
           guilty
           of
           ,
           in
           styling
           evil
           good
           ,
           and
           vile
           persons
           by
           honourable
           names
           ,
           this
           should
           now
           be
           rectified
           :
           
             Their
             eyes
             shall
             not
             be
             dimn
             ,
             and
             they
             shall
             understand
             knowledge
             ,
          
           v.
           3.4
           .
           
             The
             vile
             person
             shall
             no
             more
             be
             called
             liberal
             ,
             nor
             the
             churl
             said
             to
             be
             bountiful
             ,
          
           v.
           5.
           
           Such
           kind
           of
           persons
           shall
           not
           any
           longer
           be
           in
           repute
           and
           
           esteem
           ;
           men
           shall
           not
           either
           by
           mistake
           or
           flattery
           ,
           sooth
           up
           others
           in
           their
           vices
           .
           That
           which
           we
           translate
           vile
           ,
           is
           elsewhere
           rendered
           
             foolish
             :
             Nabal
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           1
           Sam.
           25.25
           .
           
             Nabal
             is
             his
             name
             and
             folly
             is
             with
             him
             ,
          
           but
           being
           here
           opposed
           to
           liberal
           ,
           it
           may
           signifie
           a
           foolish
           niggard
           ,
           not
           without
           some
           allusion
           to
           the
           story
           of
           Nabal
           ,
           whose
           name
           might
           in
           those
           days
           be
           used
           as
           a
           by-word
           .
           In
           the
           original
           there
           is
           an
           elegant
           
             paranomasia
             :
             Nabal
          
           shall
           not
           be
           Nadib
           .
           Though
           their
           names
           be
           somewhat
           near
           ,
           yet
           their
           natures
           are
           vastly
           distant
           :
           Because
           such
           vile
           persons
           will
           both
           speak
           and
           contrive
           and
           practise
           vile
           ,
           disingenuous
           ,
           false
           ,
           unworthy
           things
           ,
           v.
           6.7
           .
           Whereas
           on
           the
           contrary
           ,
           
             the
             liberal
             deviseth
             liberal
             things
          
           ,
           &c.
           
        
         
           That
           's
           the
           scope
           of
           the
           place
           ,
           and
           the
           connexion
           of
           the
           words
           :
           In
           them
           ,
           we
           have
           these
           three
           parts
           or
           terms
           to
           be
           explained
           .
        
         
           
             1.
             
             The
             subject
             ,
             or
             person
             spoken
             of
             ,
             
               the
               liberal
               man.
            
             
          
           
             2.
             
             The
             property
             ascribed
             to
             him
             ,
             
               deviseth
               liberal
               things
            
             .
          
           
             3.
             
             The
             benefit
             or
             advantage
             promised
             to
             it
             ,
             
               and
               by
               liberal
               things
               shall
               he
               stand
               .
            
          
        
         
         
           1.
           
           For
           the
           subject
           ,
           or
           person
           spoken
           of
           ;
           the
           liberal
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           :
           The
           vulgar
           translates
           it
           the
           Prince
           ;
           the
           LXX
           .
           and
           the
           Arabick
           ,
           the
           Religious
           ;
           the
           Syriac
           ,
           the
           Great
           man.
           
           The
           original
           verb
           signifies
           properly
           to
           give
           with
           a
           ready
           willing
           mind
           ,
           
           voluntariness
           ,
           freeness
           ,
           generosity
           ,
           largeness
           of
           heart
           ,
           a
           cheerful
           ,
           bountiful
           giver
           .
           'T
           is
           frequently
           used
           in
           Seripture
           for
           a
           Prince
           ,
           
           or
           a
           Lord
           ,
           because
           such
           kind
           of
           persons
           are
           by
           their
           conditions
           ,
           more
           peculiarly
           obliged
           to
           be
           so
           :
           answerable
           to
           the
           Greek
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           we
           translate
           
             benefactor
             ,
             Luke
          
           22.25
           .
           And
           equivalent
           to
           those
           English
           phrases
           ,
           
             a
             man
             of
             honour
             ,
             a
             generous
             person
             ,
          
           one
           that
           is
           
             truly
             noble
             and
             worthy
          
           ,
           of
           a
           free
           ingenuous
           spirit
           ,
           without
           any
           tincture
           of
           servility
           or
           baseness
           .
           In
           opposition
           to
           a
           narrow
           ,
           abject
           ,
           sordid
           mind
           .
        
         
           2.
           
           The
           Property
           ascribed
           to
           this
           liberal
           person
           :
           He
           
             deviseth
             liberal
             things
          
           ;
           wherein
           there
           is
           an
           Act
           and
           Object
           .
        
         
           1.
           
           The
           Act
           ,
           he
           deviseth
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
             Consulit
             ,
             meditatur
          
           ;
           the
           bent
           and
           inclination
           of
           his
           mind
           is
           set
           this
           way
           ;
           his
           thoughts
           are
           continually
           working
           upon
           it
           .
           The
           word
           may
           denote
           two
           things
           :
           
           Either
           
             serious
             deliberation
          
           about
           it
           ,
           or
           
             readiness
             of
             mind
          
           to
           it
           .
        
         
           I.
           
             Serious
             deliberation
             about
             it
          
           ;
           he
           deviseth
           ,
           that
           is
           ,
           he
           imploys
           his
           most
           serious
           thoughts
           in
           this
           business
           ,
           consulting
           and
           contriving
           in
           his
           mind
           ,
           the
           most
           proper
           and
           effectual
           ways
           for
           it
           :
           This
           is
           styled
           ,
           v.
           6.
           
           The
           
             working
             of
             the
             heart
          
           ;
           speaking
           of
           the
           vile
           person
           ,
           his
           
             heart
             doth
             work
             iniquity
          
           .
           And
           't
           is
           elsewhere
           said
           of
           the
           wicked
           ,
           that
           
             he
             deviseth
             mischief
             upon
             his
             bed
             ,
          
           
           
             and
             sets
             himself
             in
             a
             way
             that
             is
             not
             good
             :
          
           The
           expression
           doth
           denote
           a
           purposed
           application
           of
           the
           thoughts
           ,
           when
           men
           are
           studious
           and
           inquisitive
           how
           to
           effect
           and
           contrive
           things
           to
           the
           best
           advantage
           .
        
         
           II.
           Readiness
           and
           spontaneity
           ,
           such
           an
           one
           doth
           not
           stay
           till
           he
           be
           provoked
           or
           necessitated
           by
           others
           to
           such
           kind
           of
           works
           ,
           but
           doth
           of
           his
           own
           mind
           cast
           about
           in
           his
           thoughts
           ,
           how
           to
           find
           the
           most
           fitting
           objects
           for
           them
           .
           It
           hath
           been
           a
           Proverbial
           saying
           that
           
             Liberalitas
             non
             facit
             syllogismum
          
           ,
           liberality
           ,
           doth
           not
           stay
           to
           argue
           and
           debate
           ,
           when
           a
           proper
           and
           fitting
           occasion
           is
           offered
           ,
           but
           upon
           the
           first
           suggestion
           doth
           most
           freely
           close
           and
           comply
           with
           it
           .
        
         
         
           2.
           
           The
           
             Object
             ,
             liberal
          
           things
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             ea
             quae
             digna
             sunt
             principe
          
           ,
           things
           that
           are
           noble
           and
           generous
           ,
           such
           as
           become
           a
           person
           of
           a
           large
           and
           bountiful
           heart
           ,
           such
           things
           as
           are
           of
           the
           most
           comprehensive
           nature
           ,
           redounding
           to
           publick
           general
           benefit
           ,
           and
           the
           good
           of
           mankind
           .
           In
           opposition
           to
           those
           
             little
             acts
          
           of
           fraud
           and
           circumvention
           and
           surprizal
           mentioned
           before
           ,
           and
           all
           those
           narrow
           selfish
           designs
           ,
           which
           vile
           persons
           are
           addicted
           to
           .
        
         
           3.
           
           The
           benefit
           or
           advantage
           promised
           to
           it
           :
           By
           liberal
           things
           shall
           he
           stand
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           The
           Word
           may
           signifie
           to
           be
           established
           (
           as
           it
           is
           rendered
           in
           the
           margin
           )
           or
           to
           
             rise
             ,
             propter
             liberalitates
             consurget
          
           .
           We
           are
           apt
           to
           think
           that
           these
           works
           of
           bounty
           ,
           will
           be
           a
           means
           to
           undoe
           a
           man
           ,
           and
           bring
           him
           down
           in
           his
           estate
           :
           Which
           is
           an
           opinion
           that
           the
           
             Philosopher
             ,
             Eth.
             lib.
          
           4.
           chap.
           1.
           doth
           expresly
           own
           ,
           affirming
           
             that
             a
             liberal
             man
             cannot
             grow
             rich
             .
          
           But
           't
           was
           because
           he
           was
           ignorant
           of
           those
           
             divine
             promises
          
           which
           are
           made
           to
           this
           virtue
           ;
           and
           had
           not
           sufficiently
           considered
           ,
           the
           several
           instances
           to
           the
           contrary
           ,
           which
           experience
           might
           have
           suggested
           to
           this
           purpose
           amongst
           the
           
           very
           Heathens
           .
           Such
           kind
           of
           persons
           shall
           not
           only
           be
           
             not
             ruined
          
           by
           their
           bounty
           ,
           but
           they
           shall
           hereby
           be
           confirmed
           and
           advanced
           in
           all
           kind
           of
           prosperity
           ;
           what
           they
           bestow
           in
           this
           kind
           shall
           prove
           a
           saving
           instead
           of
           casting
           away
           ;
           
           and
           
             he
             that
             soweth
             bountifully
             shall
             reap
             bountifully
             .
          
        
         
           So
           that
           the
           Text
           doth
           contain
           a
           description
           of
           this
           virtue
           of
           liberality
           ,
           by
           its
           work
           or
           property
           ;
           and
           a
           recommendation
           of
           it
           by
           its
           wages
           ,
           or
           the
           blessing
           and
           success
           that
           belongs
           to
           it
           .
        
         
           'T
           is
           a
           noble
           subject
           and
           very
           proper
           for
           the
           present
           Solemnity
           .
           And
           if
           the
           plainest
           evidence
           from
           Scripture
           ,
           or
           the
           clearest
           deductions
           of
           reason
           may
           be
           of
           any
           force
           ,
           I
           doubt
           not
           but
           to
           propose
           such
           considerations
           about
           it
           ,
           as
           to
           men
           that
           will
           attend
           and
           consider
           ,
           shall
           either
           convince
           them
           ,
           and
           win
           them
           over
           to
           their
           duties
           ,
           or
           leave
           them
           inexcusable
           .
        
         
           In
           the
           prosecution
           of
           this
           subject
           ,
           I
           shall
           observe
           this
           plain
           method
           .
        
         
           1.
           
           Endeavour
           to
           shew
           the
           nature
           of
           this
           Virtue
           ;
           what
           it
           is
           ,
           and
           wherein
           it
           consists
           .
        
         
         
           2.
           
           To
           prove
           the
           necessity
           of
           it
           ,
           or
           the
           grounds
           of
           our
           obligation
           to
           it
           ,
           from
           Scripture
           and
           Reason
           ,
           and
           then
           :
        
         
           3.
           
           To
           apply
           it
           to
           our selves
           by
           some
           useful
           inference
           .
        
         
           I.
           In
           treating
           concerning
           the
           first
           of
           these
           ,
           the
           nature
           of
           this
           Virtue
           ,
           I
           shall
           speak
           briefly
           to
           these
           four
           heads
           :
           1.
           
           The
           several
           Names
           of
           this
           Virtue
           .
           2.
           
           The
           Nature
           of
           it
           .
           3.
           
           The
           Qualifications
           of
           it
           ,
           and
           Opposites
           to
           it
           .
        
         
           1.
           
           For
           the
           several
           Names
           whereby
           't
           is
           described
           .
           There
           are
           two
           Hebrew
           words
           for
           it
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           both
           of
           them
           mentioned
           ,
           v.
           5.
           and
           they
           do
           each
           of
           them
           signifie
           nobility
           and
           dignity
           ,
           because
           this
           Virtue
           is
           so
           in
           it self
           ,
           and
           't
           is
           essential
           to
           such
           as
           deserve
           to
           be
           so
           esteemed
           ;
           answerable
           to
           those
           English
           words
           used
           to
           this
           purpose
           ,
           Nobleness
           and
           Generosity
           :
           The
           Greek
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           
             Latin
             liberalitas
          
           ,
           from
           whence
           the
           English
           is
           derived
           ,
           do
           import
           an
           ingenuous
           freedom
           in
           opposition
           to
           servility
           and
           baseness
           .
        
         
           The
           periphrastical
           descriptions
           of
           it
           ,
           are
           such
           as
           these
           ,
           
             Opening
             our
             hands
             wide
          
           ,
           Deut.
           15.8
           .
           
             Drawing
             out
             our
             souls
          
           ,
           Isa.
           58.10
           .
           
             Dispersing
             abroad
          
           ,
           2
           Cor.
           9.9
           .
           Being
           
             enriched
             in
             every
             
             thing
             to
             all
             bountifulness
             ,
          
           2
           Cor.
           9.11
           .
           To
           be
           
             rich
             in
             good
             works
             ,
             ready
             to
             distribute
             ,
             willing
             to
             communicate
             ,
          
           1
           Tim.
           6.18
           .
        
         
           2.
           
           For
           the
           Nature
           of
           it
           ;
           't
           is
           described
           by
           the
           Philosopher
           to
           be
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           virtuous
           mediocrity
           in
           the
           right
           use
           of
           our
           wealth
           ,
           directing
           a
           man
           to
           a
           due
           measure
           ,
           both
           in
           the
           acquiring
           and
           keeping
           of
           his
           estate
           ,
           but
           chiefly
           in
           giving
           and
           disposing
           of
           it
           upon
           fitting
           occasions
           :
           Or
           ,
           't
           is
           a
           virtuous
           habit
           ,
           whereby
           we
           are
           enabled
           and
           inclined
           to
           relieve
           the
           want
           ,
           and
           promote
           the
           well-fare
           of
           others
           ,
           in
           such
           cases
           where
           we
           are
           not
           obliged
           by
           humane
           laws
           .
           In
           persons
           of
           large
           and
           princely
           estates
           ,
           and
           in
           works
           of
           splendidness
           and
           grandeur
           ,
           't
           is
           styled
           by
           the
           name
           of
           magnificence
           ;
           which
           differs
           only
           gradually
           from
           it
           :
           Being
           extended
           to
           persons
           in
           a
           state
           of
           suffering
           and
           misery
           ,
           't
           is
           styled
           mercy
           or
           pity
           .
           To
           persons
           in
           a
           condition
           of
           want
           ,
           't
           is
           styled
           Alms
           or
           Charity
           :
           Being
           each
           of
           them
           the
           same
           thing
           for
           kind
           and
           substance
           ,
           and
           diversified
           only
           by
           the
           subjects
           and
           objects
           .
        
         
         
           3.
           
           The
           Qualifications
           or
           conditions
           required
           to
           the
           due
           exercise
           of
           it
           ,
           which
           are
           chiefly
           four
           .
        
         
           1.
           
           Willingness
           :
           2.
           
           Freeness
           :
           3.
           
           Readiness
           ,
           for
           the
           manner
           ;
           4.
           
           Largeness
           ,
           for
           the
           measure
           ;
           in
           opposition
           to
           
             Grudging
             ,
             Mercenariness
             ,
             Delay
             ,
             Sparingness
             .
          
        
         
           1.
           
           It
           must
           be
           done
           willingly
           with
           spontaneity
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           with
           
             forwardness
             of
             mind
          
           ,
           
           2
           Cor.
           9.2
           .
           Not
           grudgingly
           ,
           but
           chearfully
           ,
           v.
           7.
           
           
             Thine
             heart
             shall
             not
             be
             grieved
             when
             thou
             givest
             to
             thy
             brother
             ,
          
           Deut.
           15.10
           .
           
             Sic
             des
             ,
             quemadmodum
             velles
             accipere
             .
          
           Prevent
           being
           asked
           ,
           which
           will
           exceedingly
           enlarge
           a
           kindness
           :
           
             Non
             tulit
             gratis
             ,
             qui
             cum
             rogasset
             accepit
             :
          
           An
           ingenuous
           man
           may
           pay
           dear
           for
           a
           kindness
           ,
           when
           he
           is
           put
           to
           buy
           it
           with
           solicitation
           .
           An
           unjust
           judge
           may
           be
           prevailed
           upon
           with
           importunity
           :
           David
           doth
           with
           a
           kind
           of
           triumphant
           joy
           celebrate
           the
           temper
           of
           his
           people
           in
           
             offering
             so
             willingly
          
           their
           contributions
           towards
           the
           Temple
           ;
           
           he
           looks
           upon
           it
           as
           such
           an
           excellent
           disposition
           ,
           as
           was
           both
           acceptable
           to
           God
           and
           approved
           of
           men
           ;
           such
           ,
           as
           was
           an
           honour
           to
           the
           Nation
           ,
           and
           which
           God
           did
           highly
           esteem
           .
        
         
         
           2.
           
           It
           must
           be
           done
           Freely
           ,
           without
           expecting
           reward
           ,
           Luke
           6.35
           .
           
             Do
             good
             —
             expecting
             nothing
             again
             ;
             freely
             you
             have
             received
             ,
             freely
             give
             .
          
           He
           that
           is
           liberal
           upon
           design
           ,
           may
           be
           styled
           mercenary
           .
           Such
           kind
           of
           gifts
           are
           not
           benevolence
           ,
           but
           a
           bargain
           ;
           not
           a
           dole
           but
           a
           
             bait
             :
             Mittit
             in
             hamo
             ;
             Venatio
             est
             non
             donatio
             ,
          
           saith
           St.
           Hierom
           :
           That
           's
           a
           remarkable
           place
           ,
           Prov.
           22.16
           .
           
             He
             that
             oppresseth
             the
             poor
             to
             encrease
             his
             riches
             ,
             and
             he
             that
             giveth
             to
             the
             rich
             shall
             surely
             come
             to
             want
             .
          
           'T
           is
           obser●●ble
           there
           ,
           that
           giving
           to
           the
           rich
           ,
           is
           coupled
           with
           oppressing
           the
           poor
           ;
           both
           of
           them
           arising
           from
           the
           same
           kind
           of
           temper
           in
           men
           ,
           and
           designing
           the
           same
           end
           ,
           as
           being
           alike
           thought
           sure
           ways
           to
           encrease
           our
           wealth
           ,
           but
           the
           issue
           will
           be
           that
           such
           shall
           
             surely
             want
          
           .
           There
           is
           another
           opposite
           Text
           to
           this
           purpose
           ,
           Luke
           14.12
           .
           
             When
             thou
             makest
             a
             dinner
             call
             not
             thy
             rich
             neighbours
             ,
             lest
             they
             also
             bid
             thee
             again
             ,
             and
             so
             a
             recompence
             be
             made
             thee
             .
          
           One
           would
           think
           there
           should
           be
           no
           great
           hazard
           in
           that
           ,
           and
           yet
           't
           is
           mentioned
           as
           a
           dangerous
           thing
           ,
           which
           men
           ought
           carefully
           to
           avoid
           ,
           as
           being
           likely
           upon
           another
           account
           to
           redound
           to
           our
           loss
           
           and
           prejudice
           ,
           by
           hindering
           our
           better
           recompences
           
             at
             the
             resurrection
             of
             the
             just
             ,
          
           v.
           14.
           
        
         
           3.
           
           It
           must
           be
           done
           readily
           ,
           without
           delay
           :
           If
           that
           saying
           be
           true
           that
           
             bis
             dat
             qui
             citò
          
           ;
           then
           he
           doth
           but
           half
           give
           who
           gives
           slowly
           :
           
             Say
             not
             to
             thy
             neighbour
             ,
             go
             and
             come
             again
             ,
             and
             to
             morrow
             I
             will
             give
             thee
             ,
             when
             thou
             hast
             it
             by
             thee
             ,
          
           Prov.
           3.28
           .
           
             Tantum
             gratiae
             demis
             ,
             quantum
             morae
             adjicis
             :
          
           We
           are
           apt
           our selves
           to
           be
           very
           impatient
           in
           our
           desires
           ,
           when
           we
           are
           under
           any
           want
           or
           exigence
           ,
           and
           to
           say
           with
           David
           ,
           
           
             make
             hast
             O
             Lord
             to
             help
             me
             :
             I
             am
             in
             trouble
             ,
             O
             hear
             me
             speedily
             ,
             for
             my
             spirit
             faileth
             .
          
           And
           't
           is
           but
           reason
           that
           we
           should
           be
           willing
           to
           do
           as
           we
           would
           be
           done
           unto
           .
        
         
           4.
           
           Besides
           these
           several
           qualifications
           for
           the
           manner
           ,
           it
           must
           likewise
           be
           done
           freely
           and
           liberally
           for
           the
           measure
           ;
           according
           to
           our
           several
           abilities
           ,
           
             opening
             our
             hands
             wide
             and
             sowing
             bountifully
             .
          
           'T
           is
           for
           a
           brother
           of
           low
           degree
           to
           give
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           sparingly
           :
           They
           that
           are
           
             rich
             in
             this
             world
          
           ,
           must
           be
           
             rich
             in
             good
             works
          
           also
           .
           
           Goats-hair
           and
           Badgers-skins
           may
           be
           a
           sutable
           gift
           for
           the
           people
           ,
           and
           a
           mite
           for
           a
           poor
           Widow
           ;
           
           but
           the
           rich
           are
           to
           give
           Purple
           ,
           and
           Gold
           ,
           and
           Iewels
           .
           
           And
           in
           this
           sense
           is
           that
           Scripture
           to
           be
           fulfilled
           ,
           that
           
             to
             whom
             much
             is
             given
             of
             them
             much
             shall
             be
             required
             .
          
        
         
           4.
           
           The
           Opposites
           to
           it
           ;
           which
           (
           as
           of
           all
           other
           moral
           virtues
           )
           are
           of
           two
           kinds
           ,
           
             redundant
             ,
             deficient
             ;
             &
             Profuseness
             ,
          
           and
           Covetousness
           .
        
         
           Whereas
           there
           is
           a
           twofold
           office
           of
           liberality
           ,
           namely
           ,
           to
           direct
           us
           in
           a
           due
           measure
           in
           getting
           or
           keeping
           ,
           and
           in
           spending
           or
           giving
           .
           The
           Prodigal
           is
           excessive
           in
           the
           latter
           and
           defective
           in
           the
           former
           :
           on
           the
           contrary
           the
           Covetuous
           is
           excessive
           in
           the
           former
           and
           defective
           in
           the
           latter
           .
        
         
           1.
           
           The
           exceeding
           extreme
           is
           styled
           Prodigality
           ,
           profuseness
           ,
           riotousness
           ,
           which
           observes
           neither
           the
           due
           manner
           ,
           nor
           measure
           in
           keeping
           ,
           or
           giving
           .
           It
           hath
           this
           peculiar
           folly
           belonging
           to
           it
           ,
           that
           it
           takes
           care
           to
           destroy
           it self
           :
           
             Quid
             stultius
          
           (
           saith
           
             Cicero
             )
             quam
             quod
             libenter
             facias
             ,
             curare
             ut
             id
             diutiùs
             facere
             non
             possis
             .
          
        
         
           2.
           
           The
           deficient
           extream
           is
           churlishness
           ,
           tenacity
           ,
           
             shutting
             up
             the
             bowels
             of
             compassion
             ,
          
           being
           
             greedy
             of
             filthy
             lucre
          
           .
           
           It
           hath
           these
           particular
           characters
           given
           
           to
           it
           in
           Scripture
           ;
           't
           is
           a
           kind
           of
           Idolatry
           ,
           inconsistent
           with
           Religion
           ,
           
             no
             man
             can
             serve
             God
             and
             Mammon
             .
          
           He
           that
           
             loveth
             the
             world
             ,
             the
             love
             of
             the
             Father
             is
             not
             in
             him
             :
          
           
           
             'T
             is
             the
             root
             of
             all
             evil
             leading
             men
             into
             temptations
             and
             snares
             ,
             into
             many
             foolish
             and
             noysome
             lusts
             ,
             which
             drown
             men
             in
             perdition
             and
             destruction
             .
          
           'T
           is
           
             hateful
             to
             men
          
           ,
           amongst
           whom
           it
           will
           render
           a
           person
           vile
           and
           contemptible
           :
           and
           't
           is
           
             abominable
             to
             God
             ,
             the
             covetuous
             whom
             God
             abhorreth
             ,
          
           Psal.
           10.3
           .
        
         
           II.
           I
           proceed
           to
           the
           second
           head
           ,
           the
           necessity
           of
           it
           ,
           or
           the
           grounds
           of
           our
           obligation
           to
           it
           from
           Scripture
           and
           Reason
           .
        
         
           The
           Scripture
           proofs
           to
           this
           purpose
           I
           shall
           reduce
           under
           these
           four
           heads
           :
           1.
           
           The
           Precepts
           for
           it
           :
           2.
           
           The
           Commendations
           of
           it
           :
           3.
           
           The
           Promises
           made
           to
           it
           :
           4.
           
           The
           Threats
           and
           Iudgments
           denounced
           upon
           the
           neglect
           of
           it
           .
        
         
           1.
           
           The
           Precepts
           for
           it
           ,
           which
           are
           very
           numerous
           ,
           Deut.
           15.
           
           This
           duty
           within
           a
           little
           compass
           ,
           is
           inculcated
           no
           less
           than
           four
           several
           times
           ,
           and
           urged
           with
           much
           emphaticalness
           :
           
             Thou
             shalt
             not
             harden
             thy
             heart
             ,
             nor
             shut
             thy
             hand
             against
             thy
             poor
             Brother
             ,
          
           
           v.
           7.
           
           
             But
             thou
             shalt
             open
             thy
             hand
             wide
             to
             him
             ,
          
           v.
           8.
           
           
             Thou
             shalt
             surely
             give
             him
             ,
             and
             thy
             heart
             shall
             not
             be
             grieved
             when
             thou
             givest
             to
             him
             ,
          
           v.
           10.
           
           Therefore
           
             I
             command
             thee
             saying
             ,
             thou
             shalt
             open
             thy
             hand
             wide
             to
             thy
             Brother
             ,
             to
             thy
             poor
             ,
             and
             to
             thy
             needy
             in
             thy
             land
             ,
          
           v.
           11.
           
        
         
           Eccles.
           11.1
           .
           
             Cast
             thy
             bread
             upon
             the
             waters
             ,
             give
             a
             portion
             to
             seven
             ,
             and
             also
             to
             eight
             :
             In
             the
             morning
             sow
             thy
             seed
             ,
             and
             in
             the
             evening
             withhold
             not
             thine
             hand
             ,
          
           Matth.
           5.42
           .
           
             Give
             to
             him
             that
             asketh
             thee
             ,
          
           Luke
           6.33
           .
           
             Do
             good
             —
             Hoping
             for
             nothing
             again
             ,
          
           1
           Tim.
           6.18
           .
           
             Charge
             them
             that
             are
             rich
             in
             this
             world
             ,
             that
             they
             be
             rich
             in
             good
             works
             ,
             ready
             to
             distribute
             ,
             willing
             to
             communicate
             ,
          
           Titus
           3.8
           .
           
             This
             I
             will
             that
             thou
             affirm
             constantly
             ,
             that
             those
             who
             believe
             in
             God
             be
             careful
             to
             maintain
             good
             works
             .
          
           These
           are
           some
           of
           the
           Scripture
           Commands
           to
           this
           purpose
           ,
           which
           are
           very
           plain
           and
           positive
           .
           Nor
           can
           any
           reasonable
           man
           doubt
           ,
           but
           that
           he
           ought
           in
           such
           cases
           ,
           to
           yield
           obedience
           to
           him
           ,
           who
           hath
           the
           supreme
           dominion
           over
           us
           .
        
         
           2.
           
           The
           Commendations
           of
           it
           :
           That
           which
           we
           translate
           a
           
             liberal
             soul
          
           ,
           Prov.
           11.25
           .
           In
           the
           Hebrew
           is
           the
           
             soul
             of
             
             blessing
          
           ;
           because
           't
           is
           so
           both
           actively
           and
           passively
           .
           As
           the
           virtue
           of
           charity
           is
           frequently
           celebrated
           for
           one
           of
           the
           most
           excellent
           amongst
           all
           the
           rest
           ,
           and
           set
           forth
           by
           many
           peculiar
           commendations
           ,
           as
           being
           
             better
             than
             sacrifice
             ;
             the
             fulfilling
             of
             the
             Law
             ;
             the
             bond
             of
             perfectness
             ;
             the
             great
             Commandment
             ;
             the
             Royal
             Law
             :
          
           So
           is
           Bounty
           one
           of
           the
           top
           branches
           of
           Charity
           .
           'T
           is
           justly
           counted
           a
           privilege
           ,
           which
           men
           ought
           to
           seek
           after
           and
           rejoyce
           in
           ,
           that
           they
           may
           receive
           good
           from
           others
           .
           Now
           the
           Scripture
           tells
           us
           ,
           that
           
             't
             is
             more
             blessed
             to
             give
             than
             to
             receive
             ,
          
           Acts
           20.35
           .
           'T
           is
           both
           the
           evidence
           and
           the
           ornament
           of
           our
           Religion
           :
           'T
           is
           the
           chief
           fruit
           whereby
           we
           are
           to
           judge
           of
           our
           sincerity
           .
           Men
           do
           vainly
           pretend
           to
           Faith
           and
           Religion
           ,
           without
           the
           proof
           of
           such
           good
           works
           :
           Obadiah
           doth
           urge
           this
           to
           the
           Prophet
           as
           an
           evidence
           of
           his
           
             fearing
             God
          
           ,
           
           that
           he
           had
           been
           careful
           to
           relieve
           others
           in
           distress
           .
           And
           the
           Centurion
           was
           for
           this
           reason
           styled
           
             a
             man
             of
             worth
          
           :
           
           
             Pure
             Religion
             and
             undefiled
          
           ,
           is
           to
           abound
           in
           works
           of
           this
           nature
           ,
           
             to
             visit
             the
             Fatherless
             and
             the
             widow
             ,
          
           Jam.
           1.27
           .
           
             The
             wisdom
             that
             is
             
             from
             above
             is
             full
             of
             mercy
             and
             good
             fruits
             ,
          
           Jam.
           3.17
           .
        
         
           The
           Apostle
           describes
           liberality
           to
           be
           a
           demeaning
           our selves
           sutably
           ,
           
             to
             our
             professed
             subjection
             to
             the
             Gospel
             of
             Christ
             ,
          
           2
           Cor.
           9.13
           .
           And
           elsewhere
           he
           styles
           being
           
             fruitful
             in
             good
             works
          
           ,
           a
           
             walking
             worthy
             of
             the
             Lord
             unto
             all
             pleasing
             ,
          
           
           
             providing
             things
             honest
             in
             the
             sight
             of
             all
             men
             ,
          
           2
           Cor.
           8.21
           .
           Works
           of
           bounty
           are
           in
           another
           place
           said
           to
           be
           
             an
             odour
             of
             a
             sweet
             smell
             ,
          
           
           
             a
             sacrifice
             acceptable
             and
             well
             pleasing
             unto
             God.
             
          
        
         
           The
           image
           of
           God
           doth
           more
           especially
           consist
           in
           this
           ;
           
           nothing
           renders
           us
           so
           like
           him
           ,
           as
           beneficence
           .
           We
           shall
           for
           this
           be
           called
           
             the
             Children
             of
             the
             highest
          
           ,
           Luke
           6.35
           .
           
           'T
           is
           styled
           by
           the
           name
           of
           perfection
           ,
           Luke
           6.36
           .
           compared
           with
           Matth.
           5.48
           .
           By
           this
           a
           man
           is
           said
           
             to
             honour
             his
             maker
          
           ,
           Prov.
           14.31
           .
           To
           make
           God
           a
           
             debtor
             ,
             Prov.
          
           19.17
           .
           To
           feed
           hungry
           Christ
           and
           to
           cloth
           naked
           Christ
           :
           And
           at
           the
           day
           of
           judgment
           ,
           these
           kind
           of
           services
           shall
           have
           the
           preference
           before
           all
           others
           ,
           men
           being
           doom'd
           to
           their
           eternal
           states
           acco●ding
           as
           they
           have
           been
           forward
           or
           negligent
           in
           these
           duties
           .
           
           And
           what
           
           can
           be
           said
           more
           highly
           in
           the
           commendation
           of
           any
           thing
           ?
        
         
           3.
           
           The
           promises
           that
           are
           made
           to
           it
           :
           In
           the
           general
           ,
           of
           
             happiness
             ,
             blessing
             ,
             reward
             .
             He
             that
             hath
             mercy
             on
             the
             poor
             ,
             happy
             is
             he
             ,
          
           Prov.
           14.21
           .
           
             He
             that
             hath
             a
             bountiful
             eye
             shall
             be
             blessed
             ,
          
           Chap.
           22.9
           .
           And
           God
           
             will
             pay
             him
             again
          
           ,
           Chap.
           19.17
           
             His
             reward
             shall
             be
             great
             ;
             It
             shall
             be
             given
             unto
             him
             ,
             good
             measure
             ,
             pressed
             down
             ,
             shaken
             together
             ,
             and
             runing
             over
             ,
          
           Luke
           5.38
           .
        
         
           In
           special
           ;
           for
           
             this
             life
          
           ,
           and
           
             that
             which
             is
             to
             come
          
           .
        
         
           1.
           
           For
           
             this
             life
          
           .
        
         
           
             Success
             in
             our
             affairs
          
           :
           For
           this
           ,
           
             the
             Lord
             thy
             God
             shall
             bless
             thee
             in
             all
             thy
             works
             ,
             and
             in
             all
             that
             thou
             settest
             thine
             hand
             unto
             ,
          
           Deut
           15.10
           .
        
         
           Deliverance
           out
           of
           trouble
           :
           If
           thou
           
             draw
             out
             thy
             soul
             to
             the
             hungry
             ,
             and
             satisfie
             the
             afflicted
             soul
             ,
             then
             shall
             thy
             light
             rise
             in
             obscurity
             ,
             and
             thy
             darkness
             be
             as
             the
             noon
             day
             ;
             and
             the
             Lord
             shall
             guide
             thee
             continually
             and
             satisfie
             thy
             soul
             in
             drought
             ,
             and
             make
             fat
             thy
             bones
             ,
             and
             thou
             shalt
             be
             like
             a
             watered
             garden
             ,
             and
             like
             a
             spring
             of
             water
             whose
             waters
             fail
             not
             ,
          
           Isai.
           58.10.11
           .
        
         
         
           Tranquillity
           in
           our
           conditions
           :
           Daniel
           tells
           King
           Nebuchadnezzar
           ,
           that
           
             shewing
             mercy
             to
             the
             poor
          
           may
           be
           a
           good
           means
           
             to
             lengthen
             his
             tranquillity
          
           ,
           Dan.
           4.27
           .
        
         
           
             Plenty
             :
             He
             that
             gives
             to
             the
             poor
             shall
             not
             lack
             ,
          
           Prov.
           28.27
           .
           
             The
             liberal
             soul
             shall
             be
             made
             fat
             ,
             and
             he
             that
             watereth
             shall
             be
             watered
             also
             himself
             ,
          
           Chap.
           11.25
           .
           With
           this
           particular
           difference
           from
           the
           wealth
           that
           is
           gotten
           by
           other
           means
           ,
           that
           the
           gain
           which
           is
           the
           fruit
           of
           the
           promise
           ,
           and
           proceeds
           from
           
             the
             blessing
             of
             the
             Lord
             ,
             doth
             make
             rich
             and
             he
             adds
             no
             sorrow
             with
             it
             ,
          
           Prov.
           10.22
           .
        
         
           Honour
           :
           Such
           an
           one
           
             shall
             be
             had
             in
             everlasting
             remembrance
             ,
          
           Psal.
           112.6
           .
           
             His
             name
             shall
             be
             exalted
             with
             honour
             ,
          
           v.
           9.
           
           
             Men
             shall
             rise
             up
          
           at
           the
           mention
           of
           him
           
             and
             call
             him
             blessed
          
           .
        
         
           Provision
           for
           their
           
             posterity
             :
             His
             seed
             shall
             be
             blest
             ,
          
           Psal.
           37.15
           .
           So
           as
           
             not
             to
             beg
             their
             bread
          
           ,
           Psal.
           25.
           
        
         
           2.
           
           And
           as
           for
           
             the
             life
             to
             come
          
           :
           Men
           may
           by
           this
           means
           make
           themselves
           
             friends
             of
             the
             unrighteous
             Mammon
          
           ,
           
           
             which
             shall
             hereafter
             receive
             them
             into
             everlasting
             habitations
             .
          
           
           They
           do
           hereby
           
             lay
             up
             in
             store
             for
             themselves
             a
             
             good
             foundation
             against
             the
             time
             to
             come
             ,
             whereby
             they
             may
             lay
             hold
             on
             eternal
             life
             :
          
           the
           last
           doom
           and
           sentence
           of
           ,
           
           
             Come
             ye
             blessed
          
           ,
           or
           
             Go
             ye
             cursed
          
           ,
           being
           pronounced
           upon
           men
           according
           as
           their
           demeanour
           hath
           been
           in
           this
           respect
           .
        
         
           4.
           
           The
           threats
           and
           judgments
           denounced
           and
           executed
           upon
           the
           neglect
           of
           it
           ,
           Prov.
           21.13
           .
           
             Whoso
             stoppeth
             his
             ear
             at
             the
             cry
             of
             the
             poor
             ,
             he
             also
             shall
             cry
             himself
             ,
             but
             shall
             not
             be
             heard
             ,
          
           Chap.
           28.27
           .
           
             He
             that
             hideth
             his
             eyes
          
           from
           such
           as
           need
           his
           help
           ,
           
             shall
             have
             many
             a
             curse
          
           :
           Men
           will
           curse
           him
           in
           prosperity
           ,
           and
           not
           pity
           him
           in
           adversity
           .
           
             He
             shall
             have
             judgment
             without
             mercy
             who
             hath
             shewed
             no
             mercy
             ,
          
           Jam.
           2.13
           .
           
             With
             what
             measure
             we
             mete
             to
             others
             ,
             it
             shall
             be
             measured
             to
             us
             again
             .
          
           Which
           was
           verified
           in
           that
           parable
           of
           
             Dives
             ,
             Qui
             non
             dedit
             micam
             ,
             non
             gustavit
             guttam
             .
          
           He
           that
           denied
           a
           
             crum
             of
             bread
          
           ,
           could
           not
           receive
           
             a
             drop
             of
             water
          
           :
           You
           know
           the
           sentence
           upon
           that
           unmerciful
           servant
           ,
           who
           having
           received
           great
           favour
           himself
           ,
           would
           not
           yet
           shew
           any
           kindness
           or
           pity
           to
           his
           fellow
           ,
           't
           is
           said
           
             his
             Lord
             was
             wroth
             with
             him
             ,
             and
             delivered
             him
             to
             the
             tormentors
             ,
          
           Matth.
           18.34
           .
        
         
         
           This
           was
           the
           occasion
           of
           that
           dreadful
           sentence
           of
           Excommunication
           denounced
           against
           the
           Ammonites
           and
           
             Moabites
             ,
             Deut.
          
           23.34
           .
           
             They
             shall
             not
             enter
             into
             the
             Congregation
             of
             the
             Lord
             for
             ever
             ,
          
           (
           
             i.
             e.
          
           )
           as
           some
           Interpreters
           would
           have
           it
           ,
           though
           they
           should
           be
           willing
           to
           turn
           Proselytes
           ,
           yet
           should
           not
           they
           be
           admitted
           ,
           
             nor
             shalt
             thou
             seek
             their
             peace
             and
             prosperity
             all
             thy
             days
             ;
             v.
          
           6.
           
           And
           the
           reason
           was
           ,
           
             because
             they
             met
             you
             not
             with
             bread
             and
             water
             in
             the
             way
             when
             ye
             came
             forth
             out
             of
             Egypt
             .
          
           These
           being
           the
           only
           Nations
           whom
           God
           had
           charged
           the
           Israelites
           not
           to
           fight
           against
           ,
           Deut.
           2.19
           .
           And
           for
           them
           not
           to
           afford
           them
           any
           relief
           in
           their
           distress
           ,
           had
           in
           it
           so
           much
           unkindness
           ,
           as
           should
           set
           an
           everlasting
           brand
           of
           infamy
           upon
           their
           Nations
           .
        
         
           One
           of
           the
           Reasons
           which
           brought
           that
           fearful
           destruction
           upon
           Sodom
           was
           ,
           because
           she
           did
           not
           strengthen
           the
           hand
           of
           the
           poor
           and
           needy
           .
           Ezek.
           16.49
           ,
           50.
           
        
         
           Iob
           had
           such
           an
           abhorrency
           against
           this
           vice
           ,
           that
           he
           professeth
           he
           had
           rather
           
             his
             arm
             should
             fall
             from
             his
             shoulder-blade
             ,
             and
             his
             arms
             be
             broken
             from
             the
             bone
             ,
          
           than
           be
           guilty
           of
           it
           .
           Iob
           31.16
           .
        
         
         
           Prov.
           11.24
           .
           
             There
             is
             that
             withholdeth
             more
             than
             is
             meet
             ,
             but
             it
             tendeth
             to
             poverty
             .
          
           That
           place
           seems
           to
           refer
           to
           such
           as
           do
           give
           somewhat
           (
           though
           sparingly
           )
           And
           if
           such
           come
           to
           poverty
           ,
           much
           more
           shall
           those
           that
           give
           nothing
           at
           all
           .
        
         
           I
           have
           done
           with
           the
           Scripture
           proofs
           to
           this
           purpose
           .
           It
           cannot
           be
           ,
           but
           that
           men
           who
           do
           in
           good
           earnest
           believe
           the
           Scriptures
           ,
           must
           needs
           be
           convinced
           by
           such
           plain
           evidences
           as
           these
           .
        
         
           I
           proceed
           to
           the
           Arguments
           from
           Reason
           ,
           which
           I
           shall
           rank
           under
           these
           three
           heads
           .
        
         
           
             Equity
             ,
          
           
             Iustice
             ,
          
           
             Advantage
             .
          
        
         
           1.
           
           From
           Equity
           :
           The
           rules
           of
           fitness
           and
           congruity
           ,
           such
           as
           every
           one
           who
           pretends
           to
           reason
           or
           ingenuity
           ,
           must
           submit
           unto
           ,
           do
           oblige
           us
           to
           the
           exercise
           of
           this
           grace
           .
           Which
           may
           be
           made
           out
           upon
           a
           threefold
           account
           .
           In
           respect
           of
           
             
               God
               ,
            
             
               
                 The
                 Poor
              
               ,
            
             
               Our selves
               .
            
          
        
         
         
           1.
           
           In
           respect
           of
           God
           ,
           who
           bestows
           upon
           us
           all
           that
           we
           have
           ,
           and
           therefore
           may
           well
           expect
           that
           we
           should
           be
           ready
           to
           lay
           out
           some
           of
           it
           for
           his
           use
           ,
           according
           to
           his
           appointment
           .
           
             All
             things
             come
             of
             thee
             ,
             and
             of
             thine
             own
             we
             have
             given
             thee
          
           (
           saith
           David
           )
           1
           Chr.
           29.14
           .
           
             He
             renews
             his
             mercies
          
           to
           us
           
             every
             morning
             ,
             and
             daily
             loads
             us
             with
             his
             benefits
             .
          
           He
           gives
           to
           us
           
             liberally
             ,
             and
             upbraids
          
           us
           
             not
             ,
             He
             spreads
             our
             Tables
             and
             fills
             our
             Cups
             ,
          
           till
           they
           run
           over
           ,
           that
           we
           may
           be
           more
           ready
           with
           our
           superfluities
           ,
           to
           fill
           the
           empty
           ,
           
             and
             satisfie
             the
             hungry
             with
             our
             good
             things
             ,
             that
             our
             abundance
             may
             be
             a
             supply
             for
             others
             wants
             ,
             that
             there
             may
             be
             an
             equality
             ,
          
           2
           Cor.
           8.14
           .
           That
           passage
           1
           Tim.
           6.17
           .
           doth
           in
           every
           word
           of
           it
           contain
           an
           argument
           to
           this
           purpose
           ,
           
             He
             gives
             us
             all
             things
             richly
             to
             enjoy
             .
          
           He
           gives
           ,
           we
           can
           claim
           nothing
           as
           our
           due
           ;
           us
           ,
           so
           unworthy
           ;
           
             richly
             ;
             (
             i.
             e.
          
           bountifully
           )
           that
           others
           might
           be
           supplyed
           out
           of
           our
           store
           ;
           to
           enjoy
           ,
           not
           to
           hoard
           up
           or
           waste
           upon
           our
           lusts
           ,
           but
           to
           dispose
           of
           to
           their
           proper
           end
           and
           use
           .
           
             For
             ye
             know
             the
             grace
             of
             our
             Lord
             Iesus
             Christ
             ,
             that
             though
             he
             was
             rich
             ,
             yet
             for
             your
             sakes
             he
             became
             poor
             ,
             that
             ye
             through
             his
             poverty
             
             might
             be
             made
             rich
             .
          
           2
           Cor.
           8.9
           .
        
         
           And
           there
           is
           all
           imaginable
           equity
           in
           this
           consequence
           ,
           why
           God
           should
           require
           this
           of
           us
           ,
           having
           done
           so
           much
           for
           us
           .
           Suppose
           a
           man
           ransomed
           from
           death
           and
           slavery
           ,
           and
           want
           ,
           and
           put
           into
           the
           possession
           of
           a
           great
           estate
           by
           the
           bounty
           of
           another
           ;
           who
           thereupon
           should
           make
           it
           his
           earnest
           request
           to
           him
           ,
           that
           for
           his
           sake
           he
           would
           spare
           some
           little
           of
           that
           plenty
           he
           had
           now
           conferred
           upon
           him
           ,
           towards
           the
           relief
           of
           some
           friends
           of
           his
           ,
           who
           were
           nearly
           related
           to
           him
           ,
           upon
           whom
           he
           might
           have
           bestowed
           all
           that
           wealth
           ,
           which
           he
           had
           chosen
           rather
           to
           confer
           upon
           him
           :
           And
           should
           adjure
           him
           to
           this
           ,
           by
           all
           the
           entreaties
           ,
           promises
           ,
           and
           repeated
           importunities
           that
           could
           be
           ;
           would
           not
           Heaven
           and
           Earth
           cry
           shame
           against
           such
           a
           vile
           ungrateful
           wretch
           ,
           as
           should
           in
           so
           small
           a
           matter
           neglect
           so
           great
           an
           obligation
           ?
           would
           not
           every
           mans
           heart
           rise
           up
           with
           much
           keenness
           and
           indignation
           against
           the
           very
           mention
           of
           such
           a
           monster
           ?
           But
           you
           will
           say
           ,
           are
           there
           any
           such
           vile
           wretches
           in
           the
           world
           ?
           I
           Answer
           ,
           all
           those
           that
           are
           rich
           ,
           and
           not
           bountiful
           upon
           good
           occasions
           ,
           they
           are
           such
           .
           
           And
           if
           any
           such
           there
           be
           in
           this
           place
           ,
           I
           would
           say
           to
           every
           one
           of
           them
           ,
           as
           Nathan
           did
           to
           
             David
             ;
             Thou
             art
             the
             man.
             
          
        
         
           2.
           
           'T
           is
           equitable
           in
           respect
           of
           the
           Poor
           ,
           who
           by
           reason
           of
           their
           relation
           to
           us
           ,
           and
           their
           need
           of
           us
           ,
           may
           reasonably
           expect
           assistance
           from
           us
           .
           God
           could
           have
           provided
           sufficiently
           for
           every
           one
           ,
           But
           his
           providence
           hath
           so
           ordered
           it
           ,
           
           
             That
             there
             shall
             be
             alwayes
             poor
             in
             the
             Land
             ,
          
           to
           prove
           us
           in
           this
           kind
           ,
           that
           we
           might
           have
           fit
           matter
           for
           the
           exercise
           of
           this
           grace
           ,
           &
           that
           we
           might
           have
           some
           visible
           examples
           of
           what
           he
           can
           reduce
           us
           to
           when
           he
           pleases
           .
           Nor
           are
           dignities
           or
           riches
           upon
           any
           other
           account
           desirable
           ,
           but
           as
           they
           afford
           means
           and
           opportunities
           of
           doing
           good
           to
           such
           as
           stand
           in
           need
           of
           our
           help
           .
           So
           that
           the
           different
           states
           and
           degrees
           amongst
           men
           as
           to
           riches
           and
           poverty
           ,
           seem
           by
           the
           Providence
           of
           God
           to
           be
           purposely
           designed
           in
           order
           to
           the
           exercise
           of
           this
           Virtue
           .
        
         
           3.
           
           'T
           is
           equitable
           in
           respect
           of
           our selves
           .
           We
           are
           miserable
           ,
           despicable
           creatures
           ,
           and
           can
           hope
           for
           nothing
           from
           God
           ,
           but
           upon
           the
           account
           of
           Bounty
           ;
           without
           his
           mercy
           we
           are
           all
           
           of
           us
           lost
           and
           undone
           .
           Now
           the
           rules
           of
           congruity
           will
           require
           ,
           that
           we
           should
           be
           as
           ready
           to
           shew
           mercy
           to
           others
           ,
           as
           to
           expect
           it
           for
           our selves
           ;
           there
           is
           no
           man
           so
           absolute
           and
           independent
           ,
           as
           not
           at
           some
           time
           to
           stand
           in
           need
           of
           the
           help
           of
           others
           ;
           Humane
           Society
           could
           not
           subsist
           ,
           without
           the
           mutual
           offices
           of
           kindnesses
           ;
           and
           nothing
           is
           more
           sutable
           to
           natural
           reason
           ,
           than
           that
           we
           should
           be
           ready
           to
           do
           as
           we
           would
           be
           done
           unto
           .
           That
           's
           the
           first
           argument
           upon
           the
           account
           of
           common
           reason
           and
           ingenuity
           .
        
         
           2.
           
           This
           is
           not
           only
           equitable
           and
           fitting
           ,
           and
           the
           not
           doing
           of
           it
           an
           incongruous
           ,
           unreasonable
           thing
           :
           But
           't
           is
           likewise
           just
           ,
           and
           the
           omission
           of
           it
           an
           injury
           or
           sin
           .
           'T
           is
           observed
           by
           some
           learned
           Criticks
           ,
           That
           in
           the
           Hebrew
           ,
           and
           the
           rest
           of
           the
           Oriental
           Tongues
           ,
           this
           virtue
           of
           Bounty
           and
           beneficence
           is
           styled
           by
           the
           name
           of
           Iustice
           or
           Righteousness
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           this
           being
           the
           word
           most
           frequently
           used
           for
           it
           ,
           and
           is
           accordingly
           often
           so
           rendered
           by
           the
           Septuagint
           ;
           in
           that
           forecited
           place
           .
           Psal.
           112.6
           .
           
             The
             Righteous
             shall
             be
             had
             in
             everlasting
             remembrance
          
           :
           Where
           the
           context
           will
           make
           
           it
           evident
           ,
           that
           by
           righteous
           is
           meant
           the
           bountiful
           and
           charitable
           man.
           So
           Psal.
           37.12
           .
           
           
             The
             wicked
             borroweth
             and
             payeth
             not
             again
             ,
             but
             the
             righteous
             sheweth
             mercy
             and
             giveth
          
           :
           And
           in
           several
           other
           places
           .
        
         
           Though
           one
           man
           cannot
           implead
           another
           before
           the
           bar
           of
           humane
           Law
           ,
           for
           not
           doing
           him
           a
           kindness
           ,
           for
           not
           being
           liberal
           to
           him
           :
           The
           end
           of
           the
           Law
           being
           to
           preserve
           men
           within
           the
           bounds
           of
           justice
           ;
           to
           keep
           them
           from
           doing
           injuries
           to
           one
           another
           ,
           w
           ch
           is
           more
           immediately
           necessary
           to
           the
           peace
           of
           Societies
           .
           Yet
           in
           Gods
           Law
           ,
           the
           not
           doing
           a
           kindness
           ,
           when
           we
           have
           a
           fitting
           occasion
           ,
           is
           counted
           injustice
           ;
           and
           he
           will
           arraign
           us
           for
           the
           omission
           of
           such
           occasions
           .
        
         
           The
           Apostle
           having
           said
           Rom.
           13.7
           .
           
             Render
             to
             all
             their
             dues
          
           ,
           pay
           to
           every
           man
           your
           debts
           ,
           subjoyns
           in
           the
           next
           
             verses
             ;
             Owe
             no
             man
             any
             thing
             ,
             but
             to
             love
             one
             another
          
           ;
           Implying
           that
           in
           the
           Scripture
           sense
           ,
           Charity
           is
           a
           debt
           ,
           and
           the
           not
           paying
           of
           it
           an
           injustice
           .
           'T
           is
           such
           a
           debt
           as
           we
           can
           never
           fully
           discharge
           ,
           but
           though
           we
           are
           alwayes
           paying
           of
           it
           ,
           yet
           we
           must
           still
           be
           in
           arrear
           ,
           whilst
           there
           shall
           remain
           any
           ability
           ,
           
           and
           occasion
           for
           our
           exercising
           of
           it
           .
        
         
           Prov.
           3.27
           .
           
             Withhold
             not
             good
             from
             him
             to
             whom
             it
             is
             due
          
           (
           or
           
             from
             the
             owners
             thereof
          
           )
           speaking
           of
           works
           of
           bounty
           .
           When
           there
           are
           fit
           objects
           proposed
           to
           us
           that
           need
           our
           help
           ,
           they
           have
           a
           just
           title
           to
           it
           ;
           and
           the
           not
           assisting
           of
           them
           ,
           is
           withholding
           from
           them
           their
           due
           .
        
         
           We
           are
           but
           Stewards
           of
           our
           estate
           ,
           and
           are
           to
           lay
           it
           out
           for
           such
           uses
           of
           the
           Family
           ,
           as
           are
           most
           agreeable
           to
           our
           Masters
           will
           ;
           and
           the
           neglect
           of
           this
           is
           styled
           ,
           
           
             being
             unfaithful
             in
             that
             which
             is
             another
             mans
             .
          
        
         
           God
           himself
           is
           the
           great
           Soveraign
           and
           Proprietor
           of
           the
           world
           ;
           all
           men
           are
           but
           his
           Subjects
           and
           Tenants
           ;
           there
           is
           a
           Tribute
           or
           Rent
           which
           he
           requires
           from
           them
           ,
           upon
           the
           non-payment
           of
           which
           they
           forfeit
           their
           Tenure
           ,
           and
           afterwards
           do
           but
           usurp
           ,
           being
           in
           his
           sight
           without
           any
           lawful
           title
           to
           what
           they
           possess
           .
           And
           he
           hath
           appointed
           two
           kind
           of
           Receivers
           for
           this
           tribute
           or
           rent
           ,
           which
           we
           owe
           to
           him
           ,
           his
           Ministers
           and
           the
           Poor
           ;
           the
           not
           paying
           to
           one
           of
           these
           is
           expresly
           styled
           ,
           robbing
           of
           God
           ,
           Malach.
           3.8
           .
           't
           is
           so
           likewise
           in
           the
           other
           case
           ,
           
             Pauperibus
             non
             impertire
             rapina
             est
          
           ,
           Nay
           ,
           it
           may
           prove
           much
           worse
           ,
           a
           kind
           
           of
           Murther
           ,
           which
           is
           the
           highest
           kind
           of
           injustice
           ,
           Because
           not
           to
           save
           when
           we
           may
           is
           to
           destroy
           ,
           as
           is
           implyed
           by
           our
           Saviour
           ,
           Luke
           6.9
           .
           That
           's
           the
           Second
           Argument
           upon
           the
           account
           of
           justice
           or
           duty
           .
        
         
           3.
           
           'T
           is
           highly
           advantageous
           to
           us
           ;
           which
           is
           the
           last
           Argument
           upon
           the
           account
           of
           
             interest
             .
             By
             liberal
             things
             shall
             we
             stand
             .
          
           'T
           is
           the
           best
           means
           to
           improve
           and
           confirm
           a
           mans
           condition
           ,
           in
           all
           the
           felicities
           of
           this
           life
           ,
           and
           a
           better
           .
        
         
           1.
           
           For
           
             this
             life
          
           :
           'T
           is
           the
           most
           effectual
           way
           both
           to
           improve
           and
           preserve
           our
           estates
           ,
           and
           to
           render
           us
           honourable
           and
           amiable
           in
           the
           esteem
           of
           others
           .
        
         
           1.
           
           For
           the
           increasing
           of
           our
           estates
           :
           The
           Apostle
           compares
           it
           to
           sowing
           ,
           which
           refers
           to
           an
           harvest
           .
           The
           Husbandman
           would
           never
           scatter
           his
           seed
           upon
           the
           ground
           ,
           if
           he
           did
           not
           know
           ,
           that
           't
           is
           much
           better
           for
           him
           to
           dispose
           of
           it
           so
           ,
           than
           to
           keep
           it
           in
           his
           granary
           .
           'T
           is
           of
           all
           others
           the
           most
           gainful
           way
           of
           Trading
           .
           
             Ars
             omnium
             quaestuosissima
          
           ,
           as
           one
           of
           the
           Fathers
           .
           When
           we
           receive
           much
           for
           a
           little
           ,
           certain
           for
           uncertain
           ,
           eternal
           things
           for
           temporal
           .
        
         
         
           2.
           
           For
           the
           preserving
           it
           safe
           .
           The
           Iews
           call
           Alms
           by
           the
           name
           of
           Salt
           ,
           for
           its
           preserving
           power
           .
           'T
           is
           laying
           up
           treasures
           in
           Heaven
           ,
           where
           
             rust
             cannot
             corrupt
          
           ,
           nor
           
             thieves
             break
             through
             and
             steal
          
           .
           Such
           persons
           whom
           we
           help
           by
           our
           beneficence
           ,
           are
           but
           so
           many
           Treasurers
           whom
           we
           intrust
           with
           the
           custody
           of
           our
           wealth
           ;
           who
           will
           preserve
           it
           more
           safely
           for
           us
           ,
           than
           any
           lock
           or
           guards
           ,
           or
           any
           other
           repositories
           can
           do
           .
           As
           for
           that
           wealth
           which
           is
           not
           so
           disposed
           of
           ,
           the
           thief
           may
           rob
           our
           Treasuries
           ;
           the
           fire
           may
           devour
           our
           houses
           ;
           creditors
           may
           grow
           insolent
           ;
           our
           grounds
           may
           become
           fruitless
           and
           barren
           ,
           by
           reason
           of
           unseasonable
           weather
           ;
           tempests
           may
           destroy
           our
           adventures
           in
           merchandize
           ;
           some
           mistake
           in
           our
           conveyances
           may
           overthrow
           the
           title
           of
           our
           purchases
           :
           every
           one
           of
           these
           may
           be
           subject
           to
           a
           thousand
           casualties
           .
           But
           ,
           
             
               Extra
               fortunam
               est
               ,
               quicquid
               donatur
               amicis
               ;
               
            
             
               Quas
               dederis
               ,
               solas
               semper
               habebis
               opes
               .
            
          
        
         
           Saith
           the
           Epigrammatist
           .
           A
           man
           can
           be
           sure
           only
           of
           that
           wealth
           which
           he
           hath
           given
           away
           .
        
         
         
           'T
           is
           storyed
           of
           a
           great
           man
           ,
           
           eminent
           for
           his
           bounty
           ,
           that
           being
           asked
           by
           a
           friend
           ,
           what
           he
           did
           intend
           to
           reserve
           for
           himself
           ,
           after
           all
           his
           bountiful
           gifts
           bestowed
           upon
           others
           ?
           Answered
           ,
           
             ea
             ipsa
             quae
             dono
          
           :
           implying
           ,
           that
           instead
           of
           alienating
           ,
           he
           did
           rather
           confirm
           his
           propriety
           in
           them
           ,
           by
           disposing
           of
           them
           to
           good
           uses
           .
        
         
           'T
           was
           a
           significant
           saying
           to
           this
           purpose
           ,
           
             Habeo
             quod
             dedi
             ,
             perdidi
             quod
             servavi
             .
             I
             do
             keep
             what
             I
             gave
             ,
             but
             I
             have
             lost
             what
             I
             kept
             .
          
           To
           which
           it
           may
           be
           added
           ,
           That
           as
           these
           riches
           are
           not
           so
           much
           exposed
           to
           danger
           ,
           so
           are
           they
           less
           lyable
           to
           the
           envy
           of
           others
           .
        
         
           For
           Honour
           and
           repute
           ,
           
             which
             is
             better
             than
             great
             Riches
             ,
          
           't
           is
           said
           ,
           
             he
             that
             hath
             mercy
             on
             the
             poor
             ,
             honoureth
             his
             maker
             .
             Prov.
          
           14.31
           .
           And
           God
           hath
           said
           ,
           
             Him
             that
             honoureth
             me
             ,
             I
             will
             honour
             .
          
           
           
             Every
             man
             is
             a
             friend
             to
             a
             man
             of
             gifts
             .
          
           Nor
           is
           such
           an
           one
           so
           much
           a
           loser
           in
           his
           purse
           by
           his
           bounty
           ,
           as
           he
           is
           a
           gainer
           in
           the
           hearts
           and
           affections
           of
           men
           .
           The
           Centurion
           (
           though
           of
           a
           different
           way
           from
           the
           Iews
           )
           was
           upon
           this
           account
           highly
           valued
           in
           their
           esteem
           ,
           which
           made
           them
           so
           earnestly
           to
           intercede
           with
           our
           Saviour
           in
           his
           behalf
           ,
           as
           being
           a
           
           worthy
           generous
           person
           ,
           who
           had
           obliged
           them
           by
           his
           publick
           beneficence
           ;
           and
           our
           Saviour
           did
           upon
           that
           reason
           more
           readily
           comply
           with
           their
           desires
           upon
           the
           first
           motion
           .
           Though
           upon
           another
           occasion
           being
           twice
           sollicited
           in
           the
           behalf
           of
           a
           
             Noble
             man's
             son
          
           ,
           he
           refused
           to
           go
           .
           
        
         
           This
           gives
           us
           an
           interest
           in
           the
           prayers
           of
           others
           .
           2
           Tim.
           1.16
           .
           The
           Apostle
           mentioning
           the
           good
           offices
           done
           to
           him
           by
           Onesiphorus
           ,
           adds
           ,
           
             The
             Lord
             give
             mercy
             to
             his
             house
             ,
             for
             he
             oft
             refreshed
             me
             ,
             and
             was
             not
             ashamed
             of
             my
             chains
             ,
             The
             Lord
             grant
             unto
             him
             that
             he
             may
             find
             mercy
             of
             the
             Lord
             in
             that
             day
             .
          
        
         
           St.
           Hierom
           speaking
           of
           a
           bountiful
           man
           ,
           gives
           this
           reason
           why
           such
           an
           one
           must
           alwayes
           be
           safe
           and
           happy
           ;
           
             Habet
             enim
             multos
             intercessores
             ,
             &
             impossible
             est
             multorum
             preces
             non
             exaudiri
             .
          
           
           Men
           do
           generally
           wish
           well
           to
           such
           and
           speak
           well
           of
           them
           ;
           and
           will
           be
           ready
           to
           stand
           by
           them
           ,
           and
           assist
           them
           in
           their
           troubles
           .
           The
           highest
           expression
           of
           love
           that
           can
           be
           ,
           is
           for
           a
           man
           to
           be
           ready
           to
           
             lay
             down
             his
             life
             for
             another
             ;
             greater
             love
             than
             this
             hath
             no
             man.
          
           
           Now
           though
           
             scarcely
             for
             a
             righteous
             man
             will
             one
             dye
             ,
             i.
             e.
          
           one
           of
           a
           severe
           innocence
           ,
           
           
             yet
             for
             a
             good
             man
             some
             will
             dare
             to
             dye
             ,
             Rom.
          
           5.7
           .
           
             (
             i.
             e.
          
           )
           for
           a
           Friend
           and
           Benefactor
           ;
           one
           that
           is
           a
           publick
           good
           ,
           and
           of
           general
           usefulness
           ,
           worth
           a
           thousand
           others
           ;
           For
           such
           an
           one
           men
           may
           be
           ready
           to
           venture
           their
           lives
           ;
           which
           is
           the
           highest
           expression
           of
           love
           and
           honour
           that
           may
           be
           .
        
         
           And
           as
           for
           the
           advantage
           we
           hereby
           receive
           as
           to
           our
           
             future
             estates
          
           ,
           this
           likewise
           is
           much
           every
           way
           .
           'T
           is
           some
           security
           from
           that
           danger
           and
           prejudice
           ,
           which
           follows
           upon
           the
           having
           of
           riches
           .
           The
           evil
           of
           abundance
           is
           ,
           That
           we
           are
           thereby
           tempted
           
             to
             forget
             God
          
           :
           
           And
           't
           is
           the
           benefit
           of
           liberality
           ,
           That
           it
           makes
           us
           to
           remember
           him
           ,
           by
           
             laying
             up
             our
             treasures
             in
             Heaven
             :
             And
             where
             the
             Treasure
             is
             ,
             there
             will
             the
             heart
             be
             also
             ,
             Luke
          
           12.33
           .
        
         
           Works
           of
           Beneficence
           are
           called
           by
           St.
           Paul
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ·
           
           The
           foundation
           of
           that
           reward
           we
           shall
           receive
           in
           the
           world
           to
           come
           .
           
           Some
           Criticks
           have
           observed
           that
           this
           
             Greek
             word
          
           in
           the
           Hellenistical
           use
           ,
           hath
           an
           allusion
           to
           another
           Hebrew
           word
           ,
           which
           in
           the
           Rabbinical
           Dialect
           signifies
           
             Tabulae
             contractus
          
           ,
           a
           Bill
           of
           Contract
           ,
           a
           Bond
           or
           Obligation
           ,
           by
           vertue
           of
           which
           ,
           at
           the
           day
           of
           payment
           ,
           
           we
           may
           plead
           a
           right
           to
           the
           reward
           ,
           as
           being
           justly
           due
           to
           us
           ,
           not
           
             vi
             meriti
          
           ,
           but
           
             vi
             pacti
          
           ,
           by
           vertue
           of
           that
           promise
           whereby
           God
           hath
           been
           pleased
           to
           become
           our
           debtor
           .
           And
           which
           is
           most
           desirable
           ,
           to
           have
           Christ
           at
           the
           last
           day
           to
           be
           our
           debtor
           and
           rewarder
           ,
           or
           our
           Enemy
           and
           Revenger
           ?
        
         
           III.
           In
           the
           Application
           of
           what
           hath
           been
           said
           ,
           there
           are
           some
           few
           things
           I
           would
           observe
           ,
           by
           way
           of
           
             
               
                 Doctrinal
                 Inference
              
               .
            
             
               
                 Practical
                 Inference
              
               .
            
          
        
         
           1.
           
           By
           way
           of
           Instruction
           ,
           these
           Corollaries
           .
        
         
           1.
           
           If
           such
           persons
           only
           be
           truly
           noble
           and
           generous
           ,
           who
           devise
           liberal
           things
           ,
           then
           all
           such
           as
           are
           averse
           from
           such
           things
           are
           but
           Nabals
           ,
           vile
           and
           foolish
           ,
           and
           ought
           to
           be
           so
           esteemed
           ,
           amongst
           them
           that
           will
           pass
           righteous
           judgment
           ,
           and
           are
           able
           to
           distinguish
           of
           things
           that
           differ
           .
           There
           may
           be
           an
           outward
           respect
           due
           to
           titles
           of
           Honour
           and
           dignity
           ,
           but
           when
           they
           are
           mee●ly
           nominal
           ,
           without
           any
           foundation
           of
           real
           worth
           to
           answer
           them
           ,
           't
           is
           not
           to
           be
           expected
           that
           they
           should
           
           acquire
           an
           inward
           esteem
           in
           the
           judgments
           and
           affections
           of
           judicious
           Persons
           .
           Men
           may
           have
           the
           custody
           of
           great
           estates
           ,
           but
           they
           are
           rather
           the
           slaves
           than
           the
           masters
           of
           them
           ,
           unless
           they
           have
           hearts
           to
           dispose
           of
           them
           to
           good
           uses
           .
        
         
           2.
           
           Hence
           we
           learn
           what
           to
           think
           of
           those
           ,
           who
           are
           so
           far
           from
           
             devising
             liberal
             things
          
           ,
           that
           they
           must
           be
           forced
           to
           do
           
             just
             things
          
           .
           And
           will
           in
           cases
           of
           differences
           yield
           no
           further
           than
           they
           can
           be
           compelled
           by
           Law
           :
           insisting
           to
           the
           utmost
           upon
           every
           punctilio
           of
           advantage
           ,
           which
           the
           rigor
           and
           the
           letter
           of
           the
           Law
           will
           afford
           them
           .
           These
           are
           so
           far
           from
           being
           persons
           of
           honour
           ,
           that
           in
           the
           Scripture
           sense
           they
           ought
           not
           to
           be
           reputed
           persons
           of
           honesty
           ;
           Equity
           being
           necessary
           to
           that
           no
           less
           than
           Iustice.
           
        
         
           3.
           
           Those
           Persons
           are
           much
           mistaken
           ,
           who
           think
           acts
           of
           this
           kind
           to
           be
           arbitrary
           ;
           that
           they
           may
           exert
           or
           restrain
           their
           bounty
           ,
           at
           their
           own
           pleasure
           ,
           without
           doing
           injury
           to
           any
           one
           .
           Whereas
           't
           is
           plain
           ,
           that
           the
           Scripture
           doth
           impose
           it
           as
           a
           necessary
           duty
           ,
           and
           esteem
           the
           omission
           of
           it
           an
           injury
           .
           And
           though
           we
           cannot
           be
           accused
           for
           our
           
           neglects
           in
           this
           kind
           before
           mans
           Tribunal
           ,
           yet
           God
           will
           pass
           upon
           us
           our
           final
           Sentence
           according
           to
           these
           works
           .
        
         
           4.
           
           If
           this
           be
           so
           sure
           a
           means
           for
           the
           securing
           and
           improving
           our
           estates
           ,
           and
           that
           
             by
             liberal
             things
             men
             shall
             stand
             :
          
           This
           may
           afford
           some
           ground
           for
           our
           enquiry
           ,
           Whether
           the
           neglect
           of
           this
           duty
           may
           not
           have
           some
           influence
           ▪
           upon
           the
           general
           complaints
           in
           these
           times
           ,
           of
           want
           of
           money
           and
           trading
           ,
           and
           of
           mens
           failing
           in
           their
           estates
           .
           This
           is
           plain
           enough
           ,
           that
           there
           is
           no
           age
           to
           be
           mentioned
           ,
           wherein
           the
           generality
           of
           persons
           of
           all
           ranks
           and
           conditions
           have
           been
           more
           profuse
           and
           extravagant
           ,
           as
           to
           those
           particular
           expences
           that
           concern
           themselves
           in
           all
           respects
           ,
           
             Buildings
             ,
             Diet
             ,
             Apparel
             ,
             &c.
             
          
           And
           it
           may
           justly
           be
           feared
           that
           this
           excess
           in
           private
           expences
           ,
           may
           occasion
           a
           defect
           in
           their
           publick
           bounty
           :
           And
           then
           no
           wonder
           if
           men
           by
           neglect
           of
           
             liberal
             things
          
           do
           fall
           and
           break
           .
        
         
           2.
           
           By
           way
           of
           Exhortation
           ;
           We
           may
           from
           hence
           be
           excited
           to
           these
           two
           things
           .
        
         
           1.
           
           To
           give
           honour
           ,
           love
           and
           respect
           to
           liberal
           persons
           :
           This
           is
           as
           much
           due
           
           to
           them
           from
           others
           ,
           as
           their
           bounty
           and
           charity
           is
           due
           from
           them
           to
           others
           .
           And
           it
           cannot
           be
           less
           than
           an
           injury
           to
           detain
           from
           any
           one
           what
           is
           his
           due
           .
        
         
           It
           was
           an
           usual
           form
           amongst
           the
           Iews
           upon
           the
           naming
           of
           worthy
           persons
           deceased
           ,
           to
           add
           this
           clause
           to
           the
           mention
           of
           them
           ,
           
             whose
             memory
             is
             blessed
          
           .
           And
           hence
           was
           that
           custom
           in
           the
           Primitive
           times
           of
           appointing
           Anniversary
           Memorials
           and
           Festivals
           in
           honour
           of
           the
           Worthies
           deceased
           ;
           to
           recount
           their
           good
           deeds
           ,
           celebrating
           the
           praises
           due
           to
           them
           ,
           that
           others
           by
           their
           example
           might
           be
           excited
           to
           do
           the
           like
           .
           And
           here
           I
           cannot
           in
           justice
           omit
           the
           mentioning
           of
           a
           late
           publick
           good
           Work
           (
           not
           sufficiently
           taken
           notice
           of
           ,
           though
           )
           redounding
           much
           to
           the
           honour
           of
           our
           Nation
           and
           Religion
           ,
           I
           mean
           the
           Redemption
           of
           so
           many
           Captives
           from
           Slavery
           ,
           and
           restoring
           them
           again
           to
           their
           native
           Countries
           ;
           which
           certainly
           ought
           to
           be
           commemorated
           with
           praise
           as
           a
           work
           
             of
             a
             sweet
             savour
          
           ,
           both
           to
           God
           and
           men
           :
           and
           a
           further
           addition
           to
           that
           double
           honour
           ,
           which
           was
           before
           due
           to
           such
           as
           were
           the
           chief
           Promoters
           of
           it
           ;
           I
           mean
           the
           Clergy
           of
           this
           Church
           ,
           in
           gratitude
           to
           God
           for
           his
           
           gracious
           and
           wonderful
           restitution
           of
           them
           to
           their
           just
           Rights
           and
           Revenues
           .
        
         
           And
           I
           may
           truly
           speak
           it
           to
           the
           everlasting
           honour
           of
           this
           famous
           City
           ,
           that
           it
           hath
           afforded
           as
           many
           liberal
           worthy
           Benefactors
           for
           publick
           good
           works
           ,
           (
           and
           that
           too
           since
           the
           Reformation
           ,
           whatever
           the
           Papists
           suggest
           to
           the
           contrary
           )
           as
           any
           other
           City
           in
           the
           Christian
           World.
           And
           which
           ought
           further
           to
           be
           acknowledged
           to
           their
           deserved
           praise
           ,
           the
           several
           Companies
           of
           it
           ,
           have
           generally
           discharged
           the
           trust
           committed
           to
           them
           by
           the
           Legacies
           of
           others
           ,
           with
           much
           more
           honour
           and
           fidelity
           than
           particular
           men
           use
           to
           do
           .
           Having
           of
           their
           own
           accord
           ,
           without
           being
           necessitated
           to
           it
           by
           a
           course
           of
           Law
           ,
           observed
           that
           fair
           ingenuous
           equity
           ,
           which
           is
           proper
           in
           such
           cases
           ,
           by
           augmenting
           the
           allowances
           bequeathed
           in
           some
           proportion
           ,
           according
           as
           the
           price
           and
           value
           of
           things
           hath
           increased
           .
           This
           I
           know
           hath
           been
           done
           in
           some
           cases
           ;
           and
           I
           am
           sure
           by
           the
           rules
           of
           equity
           it
           ought
           to
           be
           so
           in
           others
           .
           That
           what
           was
           at
           first
           designed
           by
           the
           will
           of
           the
           Donour
           as
           a
           meet
           and
           liberal
           maintenance
           ,
           and
           now
           by
           the
           rising
           of
           
           the
           value
           of
           things
           falls
           short
           of
           it
           ,
           (
           if
           the
           revenue
           will
           bear
           it
           )
           ought
           to
           be
           augmented
           in
           some
           proportion
           to
           what
           was
           first
           intended
           .
           Such
           persons
           cannot
           justly
           pretend
           to
           this
           Character
           in
           the
           Text
           of
           
             devising
             liberal
             things
          
           themselves
           ,
           who
           are
           not
           free
           and
           generous
           in
           the
           right
           disposal
           of
           the
           liberality
           of
           others
           .
        
         
           2.
           
           Which
           brings
           me
           to
           the
           second
           branch
           of
           Exhortation
           ,
           with
           which
           I
           shall
           conclude
           :
           That
           as
           we
           are
           now
           convinced
           of
           ,
           so
           should
           we
           be
           affected
           with
           ,
           and
           accordingly
           practise
           this
           excellent
           virtue
           of
           Liberality
           .
           And
           as
           we
           abound
           in
           every
           thing
           ,
           in
           
             Riches
             ,
             Peace
             ,
             Faith
             ,
             Knowledg
             ,
          
           that
           
             we
             abound
             in
             this
             grace
             also
             .
          
           It
           may
           seem
           superfluous
           to
           add
           any
           thing
           further
           to
           that
           great
           cloud
           of
           Testimonies
           and
           Arguments
           which
           I
           have
           already
           urged
           to
           this
           purpose
           .
           Without
           this
           bounty
           and
           pity
           to
           others
           we
           can
           have
           no
           good
           assurance
           of
           Gods
           favour
           to
           us
           ,
           nor
           any
           grounds
           to
           expect
           it
           .
           With
           what
           face
           or
           confidence
           can
           any
           man
           ask
           mercy
           for
           himself
           ,
           
           who
           is
           not
           ready
           to
           shew
           it
           to
           others
           ?
        
         
           'T
           is
           this
           that
           must
           add
           an
           efficacy
           to
           our
           prayers
           ,
           as
           it
           did
           with
           Cornelius
           ;
           
           that
           must
           sanctifie
           our
           possessions
           ,
           our
           
             unrighteous
             Mammon
          
           ,
           
           which
           otherwise
           
             will
             not
             be
             clean
             to
             us
             .
          
           'T
           is
           the
           parent
           of
           honour
           ,
           safety
           ,
           prosperity
           without
           us
           ,
           of
           joy
           ,
           peace
           ,
           confidence
           within
           us
           ;
           the
           greatest
           comfort
           both
           in
           life
           and
           death
           ,
           
           as
           being
           the
           surest
           evidence
           both
           of
           our
           grace
           here
           ,
           and
           our
           glory
           hereafter
           .
        
         
           'T
           will
           be
           but
           a
           little
           while
           before
           every
           one
           of
           you
           shall
           be
           called
           to
           
             give
             an
             account
             of
             your
             Stewardships
          
           ;
           and
           would
           it
           not
           be
           your
           wisdom
           ,
           before
           that
           time
           to
           have
           a
           right
           state
           of
           your
           accounts
           and
           to
           examine
           how
           they
           stand
           ?
           I
           am
           sensible
           that
           I
           speak
           to
           men
           of
           experience
           ,
           such
           as
           by
           their
           constant
           way
           of
           dealing
           must
           needs
           be
           well
           versed
           in
           things
           of
           this
           nature
           ;
           and
           do
           thoroughly
           understand
           what
           belongs
           to
           the
           making
           up
           and
           adjusting
           of
           Accounts
           ;
           how
           to
           put
           together
           the
           charge
           ,
           first
           of
           what
           they
           have
           received
           ,
           and
           are
           responsible
           for
           ;
           and
           then
           the
           discharge
           ,
           how
           it
           hath
           been
           laid
           out
           and
           expended
           .
           And
           I
           appeal
           to
           your
           Consciences
           ,
           can
           you
           think
           this
           would
           be
           a
           good
           account
           at
           the
           last
           day
           to
           say
           ,
           Lord
           thou
           hast
           intrusted
           me
           with
           so
           many
           Talents
           ,
           such
           a
           revenue
           in
           land
           ,
           such
           a
           stock
           
           in
           money
           and
           commodities
           ,
           such
           an
           income
           by
           Trading
           ,
           or
           by
           Offices
           ,
           to
           the
           value
           it
           may
           be
           of
           some
           thousands
           or
           hundreds
           by
           the
           year
           .
           Of
           which
           receipts
           I
           have
           expended
           ,
           Imprimis
           ,
           for
           my
           own
           use
           in
           
             buildings
             ,
             furniture
             ,
             apparel
             ,
             feasting
             ,
             recreations
             ,
             law
             suits
             ,
          
           and
           perhaps
           some
           more
           vicious
           way
           of
           expence
           ,
           so
           many
           
             hundreds
             .
             Item
          
           ,
           for
           thy
           use
           and
           service
           towards
           the
           relief
           of
           thy
           poor
           members
           ,
           to
           works
           of
           devotion
           or
           publick
           bounty
           ,
           either
           so
           many
           blanks
           ,
           or
           so
           many
           pence
           .
        
         
           If
           men
           would
           deal
           impartially
           with
           themselves
           ,
           putting
           both
           these
           together
           ,
           and
           compare
           them
           with
           one
           another
           ;
           would
           not
           this
           be
           enough
           to
           shame
           and
           confound
           men
           ,
           if
           they
           were
           but
           serious
           in
           Religion
           ,
           and
           did
           in
           good
           earnest
           believe
           what
           they
           profess
           ?
        
         
           When
           we
           come
           to
           die
           ,
           the
           remembrance
           of
           those
           sums
           ,
           though
           but
           small
           ones
           ,
           which
           we
           have
           sent
           before
           us
           to
           heaven
           in
           works
           of
           bounty
           and
           charity
           ,
           will
           be
           a
           greater
           comfort
           and
           support
           to
           our
           minds
           than
           all
           those
           vast
           treasures
           which
           we
           must
           leave
           behind
           us
           upon
           earth
           .
           If
           men
           do
           not
           believe
           these
           things
           ,
           why
           do
           they
           pretend
           to
           be
           Christians
           ?
           If
           they
           do
           believe
           them
           ,
           how
           is
           
           it
           possible
           they
           should
           walk
           so
           unanswerably
           to
           them
           ?
        
         
           Oh!
           that
           what
           hath
           been
           said
           might
           prevail
           with
           some
           amongst
           you
           ,
           to
           enter
           upon
           a
           firm
           resolution
           of
           altering
           the
           state
           of
           your
           Accounts
           for
           the
           future
           ,
           by
           reducing
           these
           two
           general
           Heads
           for
           your selves
           ,
           and
           for
           God
           ,
           unto
           a
           more
           decent
           and
           equal
           proportion
           ;
           that
           the
           one
           may
           not
           consist
           only
           of
           pounds
           ,
           and
           the
           other
           of
           pence
           .
           That
           so
           much
           at
           least
           may
           be
           laid
           out
           upon
           good
           works
           ,
           as
           may
           afford
           to
           your
           faith
           and
           hope
           some
           ground
           and
           
             foundation
             to
             lay
             hold
             on
             eternal
             life
             .
          
        
      
       
         
         
           The
           Eleventh
           Sermon
           .
        
         
           
             LUKE
             VII
             .
             5
             .
          
           
             
               For
               he
               loveth
               our
               Nation
               and
               hath
               built
               us
               a
               Synagogue
               .
            
          
        
         
           AMongst
           the
           many
           Passages
           in
           the
           Gospel
           concerning
           those
           miraculous
           cures
           ,
           which
           were
           wrought
           by
           our
           Saviour
           ,
           this
           of
           the
           
             Centurion's
             servant
          
           is
           upon
           several
           accounts
           one
           of
           the
           most
           remarkable
           .
        
         
           We
           have
           it
           recorded
           in
           two
           several
           Evangelists
           ,
           by
           St.
           
             Matthew
             ,
             Chap.
          
           8.
           and
           here
           by
           St.
           Luke
           .
           The
           first
           of
           these
           studying
           brevity
           and
           conciseness
           in
           the
           relation
           of
           it
           ,
           doth
           thereupon
           omit
           several
           circumstances
           specified
           by
           the
           other
           ;
           whence
           there
           ariseth
           some
           seeming
           inconsistency
           betwixt
           them
           .
           From
           which
           the
           Pagans
           and
           Manichees
           of
           old
           ,
           
           took
           advantage
           in
           their
           Objections
           against
           the
           truth
           of
           the
           Gospel
           .
        
         
           The
           chief
           circumstance
           wherein
           the
           difference
           lies
           ,
           is
           concerning
           the
           persons
           who
           came
           unto
           Christ.
           In
           St.
           Matthew
           't
           is
           said
           ,
           that
           the
           Centurion
           himself
           came
           ,
           
             beseeching
             of
             Christ
             ,
             vers
          
           .
           6.
           and
           
             answering
             of
             him
             ,
             v.
          
           8.
           
           And
           in
           this
           place
           't
           is
           said
           ,
           that
           the
           Centurion
           first
           
             sent
             the
             elders
             to
             him
             ,
             v.
          
           3.
           and
           after
           
             his
             friends
             ,
             v.
          
           6.
           
           And
           part
           of
           their
           message
           is
           ,
           
             Neither
             thought
             I
             my self
             worthy
             to
             come
             unto
             thee
             ,
             v.
          
           7.
           
        
         
           Several
           things
           are
           answered
           to
           this
           Objection
           by
           those
           who
           write
           concerning
           the
           Harmony
           of
           the
           Evangelists
           .
           The
           most
           common
           Solution
           is
           ,
           That
           what
           is
           done
           by
           a
           man's
           Proxy
           or
           messenger
           ,
           may
           be
           ascribed
           to
           a
           mans
           self
           ,
           
             Apostolus
             cujusque
             est
             &
             quisque
             ,
             He
             that
             receiveth
             me
             receiveth
             him
             that
             sent
             me
             .
          
           
           Christ
           is
           said
           to
           have
           preached
           
             peace
             to
             the
             Ephesians
             ,
             Ephes.
          
           2.17
           .
           and
           
             repentance
             to
             the
             old
             World
          
           ,
           1
           Pet.
           3.19
           .
           which
           he
           did
           not
           in
           his
           own
           Person
           ,
           but
           by
           his
           Messengers
           .
        
         
           Others
           conceive
           ,
           That
           the
           Centurion
           first
           sent
           the
           
             Elders
             of
             the
             Iews
          
           ,
           whose
           commission
           was
           only
           to
           beseech
           cure
           for
           his
           servant
           :
           And
           when
           upon
           their
           request
           
           our
           Saviour
           was
           pleased
           to
           come
           towards
           his
           house
           ,
           then
           he
           sends
           some
           other
           friends
           to
           deprecate
           that
           trouble
           ,
           and
           to
           let
           him
           know
           ,
           that
           he
           was
           not
           so
           presumptuous
           as
           to
           expect
           or
           desire
           any
           such
           favour
           from
           him
           :
           but
           when
           notwithstanding
           this
           message
           ,
           our
           Saviour
           still
           kept
           on
           his
           way
           towards
           his
           house
           ,
           then
           at
           last
           the
           Centurion
           himself
           comes
           out
           ,
           and
           tells
           him
           ,
           That
           he
           is
           altogether
           unworthy
           to
           have
           so
           great
           a
           Guest
           come
           under
           his
           roof
           .
        
         
           This
           being
           very
           suitable
           to
           all
           the
           circumstances
           of
           the
           story
           recorded
           by
           both
           Evangelists
           ,
           doth
           sufficiently
           reconcile
           the
           seeming
           difficulty
           about
           it
           .
        
         
           So
           that
           the
           Text
           is
           part
           of
           that
           message
           which
           was
           sent
           to
           our
           Saviour
           in
           behalf
           of
           the
           Centurions
           servant
           .
           For
           the
           better
           understanding
           of
           the
           Words
           ,
           and
           the
           Story
           to
           which
           they
           refer
           ,
           it
           may
           be
           proper
           to
           premise
           something
           concerning
           these
           four
           particulars
           .
        
         
           
             1.
             
             The
             person
             sending
             ,
          
           
             2.
             
             The
             message
             or
             errand
             .
          
           
             3.
             
             The
             messengers
             employed
             ,
          
           
             4.
             
             Their
             success
             ,
             or
             the
             issue
             of
             this
             message
             .
          
        
         
           1.
           
           The
           person
           sending
           ,
           is
           here
           described
           by
           various
           circumstances
           ;
           His
           
             Calling
             ,
             
             Religion
          
           ,
           those
           special
           Virtues
           for
           which
           he
           was
           eminent
           .
        
         
           1.
           
           His
           Calling
           or
           Profession
           .
           A
           
             certain
             Centurion
             ,
             v.
          
           2.
           
           A
           military
           Officer
           ,
           one
           of
           those
           Captains
           who
           were
           quartered
           up
           and
           down
           the
           several
           parts
           of
           Iudea
           ,
           to
           prevent
           any
           commotions
           or
           seditions
           amongst
           the
           Iews
           ,
           whilst
           they
           were
           under
           the
           Roman
           Government
           ;
           And
           't
           is
           likely
           that
           his
           Garrison
           or
           head
           quarters
           were
           at
           Capernaum
           ,
           the
           place
           where
           this
           Miracle
           was
           wrought
           .
        
         
           2.
           
           For
           his
           Religion
           ,
           he
           was
           neither
           Iew
           nor
           Christian
           but
           a
           Heathen
           ;
           acknowledging
           no
           other
           principles
           but
           what
           the
           light
           of
           Nature
           might
           lead
           a
           man
           unto
           ;
           whereby
           men
           are
           obliged
           to
           renounce
           Idols
           ,
           to
           worship
           only
           the
           one
           true
           God
           ,
           to
           observe
           the
           rules
           of
           justice
           and
           charity
           ,
           dealing
           so
           with
           others
           as
           they
           desire
           to
           be
           dealt
           with
           themselves
           .
           Which
           rules
           are
           particularly
           enumerated
           under
           seven
           heads
           ,
           styled
           by
           the
           Rabbins
           ,
           the
           
             seven
             precepts
          
           of
           Noah
           .
           And
           the
           observance
           of
           these
           was
           then
           counted
           sufficient
           to
           entitle
           a
           man
           a
           Proselyte
           ;
           of
           which
           there
           were
           two
           kinds
           amongst
           the
           Jews
           called
           by
           them
           ,
           proselytes
           of
           the
           Covenant
           and
           of
           the
           Gate
           .
        
         
         
           Those
           were
           called
           
             proselytes
             of
             the
             Covenant
          
           ,
           who
           took
           upon
           them
           the
           sign
           of
           it
           ,
           namely
           circumcision
           ,
           and
           did
           submit
           themselves
           to
           all
           the
           Iewish
           Rites
           injoyned
           by
           Moses
           .
           And
           all
           such
           of
           what
           Nation
           soever
           ,
           who
           were
           thus
           fully
           converted
           to
           that
           Religion
           ,
           were
           afterwards
           counted
           as
           native
           Iews
           ,
           and
           admitted
           to
           the
           same
           common
           priviledges
           ,
           and
           to
           worship
           with
           them
           ,
           both
           in
           the
           times
           of
           the
           Tabernacle
           and
           of
           the
           Temple
           .
           Such
           was
           
             Vriah
             ,
             &c.
          
           
        
         
           Those
           were
           called
           
             proselytes
             of
             the
             Gate
          
           ,
           who
           during
           the
           time
           of
           Solomons
           Temple
           ,
           stood
           only
           without
           at
           the
           Gate
           ,
           not
           being
           admitted
           within
           the
           septs
           or
           inclosures
           of
           it
           ;
           though
           in
           the
           second
           Temple
           there
           was
           an
           outward
           court
           appointed
           for
           them
           called
           
             Atrium
             gentium
          
           .
           These
           were
           neither
           circumcised
           nor
           observed
           any
           of
           the
           Mosaical
           Rites
           ,
           but
           only
           those
           precepts
           of
           Natural
           Religion
           which
           I
           mentioned
           before
           .
           And
           of
           these
           there
           were
           some
           in
           all
           Times
           amongst
           the
           Iews
           ,
           and
           usually
           great
           numbers
           in
           all
           Cities
           and
           Places
           of
           the
           Gentiles
           where
           the
           Iews
           had
           Synagogues
           .
           Such
           was
           Naaman
           the
           Syrian
           ,
           in
           the
           Old
           Testament
           ;
           Cornelius
           ,
           and
           the
           Centurion
           in
           the
           New.
           In
           the
           
           History
           of
           the
           
             Acts
             of
             the
             Apostles
          
           ,
           there
           is
           frequent
           mention
           of
           these
           kind
           of
           proselytes
           under
           the
           title
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           worshippers
           or
           devout
           persons
           ,
           chap.
           13.43
           ;
           16.14
           ;
           17.4
           ,
           17
           ;
           18.4
           .
           who
           also
           were
           the
           first
           Gentiles
           converted
           to
           Christianity
           .
        
         
           And
           though
           there
           was
           a
           wide
           difference
           betwixt
           the
           Iews
           and
           these
           proselytes
           in
           matters
           of
           Religion
           ,
           yet
           did
           it
           not
           grow
           up
           to
           any
           such
           heats
           and
           animosities
           betwixt
           them
           ,
           but
           they
           lived
           peaceably
           together
           .
           As
           for
           the
           Iews
           ,
           though
           they
           were
           by
           the
           Law
           obliged
           to
           esteem
           such
           persons
           as
           Gentiles
           and
           unclean
           ,
           with
           whom
           they
           might
           not
           familiarly
           converse
           ;
           yet
           were
           they
           willing
           upon
           account
           of
           their
           virtue
           to
           allow
           them
           some
           share
           in
           their
           good
           opinion
           and
           friendship
           :
           esteeming
           them
           to
           be
           pious
           men
           ,
           and
           such
           as
           (
           according
           to
           their
           opinion
           )
           should
           be
           admitted
           to
           some
           portion
           of
           happiness
           in
           the
           other
           World.
           And
           the
           Apostle
           sayes
           of
           some
           of
           them
           that
           
             they
             feared
             God
             ,
             Acts
          
           10.1
           ,
           2.
           and
           Chap.
           13.16
           .
        
         
           And
           on
           the
           other
           side
           ,
           these
           Heathen
           proselytes
           ,
           though
           they
           did
           not
           believe
           the
           Iewish
           Religion
           ,
           or
           submit
           to
           the
           Rites
           of
           it
           ,
           yet
           because
           they
           found
           the
           Principles
           of
           it
           more
           rational
           than
           any
           
           other
           ,
           in
           the
           prohibiting
           of
           all
           vices
           ,
           in
           their
           worship
           of
           one
           God
           ,
           and
           being
           free
           from
           Idolatry
           ,
           which
           all
           other
           Nations
           were
           guilty
           of
           ;
           therefore
           had
           they
           a
           greater
           esteem
           for
           the
           Iews
           than
           for
           any
           other
           ;
           frequenting
           their
           Synagogues
           to
           hear
           the
           Law
           read
           and
           expounded
           ,
           and
           being
           ready
           to
           oblige
           them
           by
           any
           bounty
           and
           favour
           ,
           whereby
           they
           might
           testifie
           a
           peculiar
           respect
           to
           them
           ,
           as
           being
           devout
           and
           religious
           men
           .
        
         
           3.
           
           As
           for
           those
           special
           virtues
           recorded
           of
           this
           Centurion
           ,
           there
           are
           observable
           in
           the
           Story
           of
           him
           these
           four
           things
           for
           which
           he
           was
           eminent
           .
        
         
           1.
           
           His
           great
           tenderness
           and
           pity
           towards
           his
           sick
           servant
           ,
           who
           is
           said
           to
           be
           
             dear
             to
             him
             ,
             v.
          
           2.
           though
           't
           is
           probable
           that
           he
           was
           but
           a
           slave
           ,
           either
           bought
           with
           his
           money
           ,
           or
           taken
           amongst
           the
           spoils
           of
           War
           ;
           For
           such
           kind
           of
           Servants
           were
           then
           most
           usual
           with
           the
           Romans
           ,
           especially
           amongst
           military
           men
           ;
           yet
           you
           see
           how
           full
           of
           compassion
           he
           is
           towards
           him
           in
           his
           sickness
           ,
           how
           solicitous
           for
           his
           recovery
           ,
           making
           all
           the
           interest
           he
           could
           ,
           and
           ingaging
           his
           chief
           friends
           to
           mediate
           in
           his
           behalf
           ;
           And
           from
           his
           being
           thus
           merciful
           we
           may
           
           probably
           infer
           that
           he
           was
           likewise
           a
           man
           of
           courage
           and
           valour
           .
           For
           as
           fierceness
           and
           cruelty
           is
           a
           sure
           indication
           of
           a
           Coward
           ,
           so
           gentleness
           and
           humanity
           are
           usually
           arguments
           of
           a
           great
           and
           generous
           mind
           .
        
         
           2.
           
           His
           modesty
           and
           humility
           .
           Though
           others
           that
           knew
           him
           had
           a
           great
           esteem
           of
           him
           ,
           yet
           had
           he
           a
           mean
           opinion
           of
           himself
           ;
           
             Neither
             thought
             he
             himself
             worthy
             to
             come
             unto
             Christ.
          
           v.
           7.
           
           He
           knew
           that
           the
           Iews
           did
           count
           themselves
           polluted
           by
           any
           familiar
           converse
           with
           such
           as
           he
           was
           ;
           and
           much
           less
           could
           he
           think
           himself
           worthy
           to
           receive
           any
           such
           honour
           from
           Christ
           ,
           as
           that
           he
           should
           vouchsafe
           
             to
             come
             under
             his
             roof
          
           .
        
         
           3.
           
           His
           bounty
           and
           generosity
           in
           works
           of
           devotion
           ,
           manifested
           by
           building
           a
           Synagogue
           for
           the
           Iews
           ,
           erecting
           for
           them
           a
           place
           of
           publick
           worship
           at
           his
           own
           charge
           ,
           which
           was
           a
           matter
           of
           no
           small
           expence
           .
        
         
           4.
           
           His
           great
           ingenuity
           of
           mind
           in
           submitting
           to
           sufficient
           evidence
           .
           Having
           been
           informed
           of
           those
           great
           Miracles
           wrought
           by
           our
           Saviour
           ,
           and
           that
           holy
           Doctrine
           which
           he
           taught
           ,
           he
           is
           immediately
           convinced
           that
           he
           must
           needs
           be
           a
           Divine
           person
           .
           And
           accordingly
           he
           
           makes
           his
           address
           to
           him
           suitably
           to
           this
           belief
           ;
           expressing
           his
           faith
           in
           such
           a
           way
           as
           hath
           no
           other
           instance
           like
           it
           in
           Scripture
           :
           His
           request
           is
           ,
           
             Say
             in
             a
             word
             ,
             and
             my
             servant
             shall
             be
             healed
             .
          
           As
           if
           he
           should
           have
           said
           ,
           I
           do
           not
           think
           it
           fitting
           either
           for
           me
           to
           ask
           ,
           or
           Christ
           to
           grant
           ,
           that
           he
           should
           vouchsafe
           to
           come
           and
           see
           my
           servant
           ,
           or
           to
           lay
           his
           hand
           on
           him
           ;
           't
           will
           be
           sufficient
           if
           he
           shall
           please
           to
           speak
           the
           word
           only
           .
           And
           he
           gives
           this
           reason
           for
           it
           ,
           For
           if
           
             I
             who
             am
          
           but
           
             a
             man
             under
             authority
          
           ,
           have
           such
           a
           power
           over
           those
           committed
           to
           my
           charge
           as
           to
           make
           them
           come
           and
           go
           at
           my
           command
           ,
           much
           more
           then
           may
           he
           send
           away
           diseases
           by
           a
           word
           of
           his
           mouth
           .
           For
           
             I
             am
             a
             man
          
           ,
           thou
           art
           a
           Divine
           person
           ,
           I
           am
           
             set
             under
             authority
          
           ,
           thou
           art
           the
           
             supreme
             Lord
          
           of
           all
           ;
           
             I
             have
             Soldiers
             under
             me
          
           ,
           a
           rough
           untractable
           generation
           of
           men
           ,
           and
           yet
           when
           
             I
             say
             to
             one
             go
             ,
             he
             goes
             ;
             and
             to
             another
             come
             ,
             he
             comes
             ;
             to
             a
             third
             do
             this
             ,
             he
             does
             it
             .
          
           Now
           sicknesses
           and
           diseases
           are
           thy
           servants
           ,
           under
           thine
           absolute
           dominion
           and
           command
           ,
           to
           be
           disposed
           of
           as
           thou
           pleasest
           ;
           and
           therefore
           as
           I
           am
           not
           worthy
           to
           come
           unto
           thee
           ,
           nor
           is
           it
           fitting
           for
           me
           to
           expect
           that
           thou
           shouldst
           
           vouchsafe
           to
           come
           unto
           me
           ;
           so
           is
           neither
           of
           these
           necessary
           to
           the
           grant
           of
           my
           petition
           ,
           
             'T
             is
             but
             saying
             the
             word
             ,
             and
             my
             servant
             shall
             be
             healed
             .
          
           Upon
           this
           message
           our
           Saviour
           seems
           to
           be
           somewhat
           surprized
           :
           't
           is
           said
           ,
           
             he
             marvelled
             at
             him
          
           ,
           and
           having
           made
           a
           stand
           ,
           he
           turns
           about
           to
           the
           people
           that
           followed
           him
           ,
           and
           said
           unto
           them
           ,
           
             I
             have
             not
             found
             so
             great
             faith
             ,
             no
             not
             in
          
           Israel
           ,
           v.
           9.
           
        
         
           2.
           
           The
           business
           or
           message
           ;
           which
           was
           to
           intercede
           with
           Christ
           for
           cure
           of
           a
           sick
           servant
           .
           And
           this
           ,
           those
           who
           were
           imployed
           on
           this
           account
           did
           accordingly
           endeavour
           with
           much
           earnestness
           ;
           pressing
           their
           request
           with
           arguments
           taken
           from
           the
           great
           merit
           and
           commendation
           of
           the
           Person
           in
           whose
           behalf
           they
           did
           intercede
           ;
           which
           they
           express
           first
           in
           the
           general
           ,
           saying
           ,
           
             he
             is
             worthy
             for
             whom
             he
             should
             do
             this
             ,
          
           v.
           4.
           and
           this
           they
           further
           specifie
           by
           two
           particular
           instances
           :
           1.
           
           From
           his
           
             publick
             spiritedness
             ,
             He
             loves
             our
             Nation
          
           ;
           he
           is
           not
           a
           person
           of
           the
           common
           temper
           ,
           of
           a
           little
           narrow
           mind
           ,
           immersed
           wholly
           in
           himself
           ,
           or
           given
           up
           to
           some
           small
           designs
           for
           his
           own
           private
           gain
           and
           advantage
           .
           2.
           
           His
           bounty
           and
           generosity
           in
           works
           of
           devotion
           ,
           
             He
             hath
             built
             us
             a
             
             Synagogue
             .
          
           What
           by
           the
           help
           of
           his
           Soldiers
           ,
           and
           his
           own
           expence
           ,
           he
           hath
           very
           liberally
           erected
           for
           us
           a
           place
           for
           publick
           Worship
           :
           which
           must
           needs
           be
           a
           great
           obligation
           to
           those
           who
           had
           any
           zeal
           for
           their
           Religion
           ;
           and
           is
           accordingly
           made
           use
           of
           as
           a
           powerful
           motive
           of
           favour
           towards
           him
           .
        
         
           But
           here
           ,
           before
           I
           proceed
           any
           further
           ,
           it
           may
           be
           proper
           to
           speak
           something
           for
           the
           clearing
           up
           of
           this
           Question
           ,
           How
           it
           comes
           to
           be
           recorded
           as
           a
           commendable
           thing
           for
           a
           man
           
             to
             build
             a
             Synagogue
          
           ,
           when
           we
           find
           no
           command
           or
           institution
           for
           it
           in
           Scripture
           ?
           And
           therefore
           it
           may
           seem
           to
           be
           a
           kind
           of
           Will-worship
           ,
           or
           humane
           invention
           ,
           which
           may
           as
           well
           be
           said
           likewise
           concerning
           our
           Churches
           in
           these
           Times
           of
           Christianity
           .
           We
           read
           indeed
           of
           a
           glorious
           Tabernacle
           ,
           and
           after
           of
           a
           stately
           Temple
           appointed
           by
           God
           himself
           .
           All
           the
           
             Parts
             ,
             Vtensils
             ,
             Services
             ,
             Officers
             ,
          
           and
           every
           other
           circumstance
           belonging
           to
           that
           worship
           ,
           being
           particularly
           determined
           in
           Scripture
           .
           But
           we
           read
           nothing
           at
           all
           of
           any
           command
           concerning
           Synagogues
           or
           Churches
           .
        
         
           To
           this
           it
           may
           be
           answered
           ,
           that
           the
           having
           of
           particular
           Places
           set
           apart
           
           for
           the
           duties
           of
           publick
           worship
           is
           of
           natural
           obligation
           ,
           and
           therefore
           doth
           not
           require
           any
           positive
           law
           for
           the
           commanding
           of
           it
           .
           Though
           such
           kind
           of
           Ceremonial
           and
           Typical
           precepts
           ,
           as
           are
           no
           way
           derivable
           from
           natural
           light
           ,
           do
           receive
           all
           their
           obligation
           from
           being
           instituted
           ;
           yet
           in
           things
           that
           are
           moral
           ,
           which
           a
           man
           may
           be
           acquainted
           with
           ,
           and
           obliged
           unto
           by
           the
           meer
           light
           of
           nature
           ,
           in
           such
           cases
           a
           man
           is
           left
           to
           the
           dictates
           of
           Reason
           and
           Prudence
           .
        
         
           And
           from
           this
           natural
           Principle
           was
           it
           that
           the
           ancient
           Patriarchs
           ,
           who
           lived
           abroad
           in
           Booths
           and
           Tents
           ,
           frequently
           changing
           their
           places
           for
           fresh
           pasture
           ,
           when
           they
           came
           to
           any
           new
           place
           of
           abode
           ,
           where
           they
           pitched
           their
           Tents
           ,
           their
           custom
           was
           to
           erect
           Altars
           ,
           and
           enclose
           them
           about
           ,
           which
           was
           usually
           done
           in
           some
           
             mountains
             ,
             high
             places
          
           and
           groves
           .
           And
           these
           (
           before
           they
           came
           to
           be
           abused
           by
           Idolatry
           )
           were
           in
           general
           request
           amongst
           them
           ,
           being
           styled
           by
           the
           name
           of
           Sanctuaries
           or
           holy
           places
           ,
           to
           which
           a
           reverence
           is
           commanded
           ,
           
             Ye
             shall
             keep
             my
             Sabbaths
          
           ,
           
           
             and
             reverence
             my
             Sanctuaries
          
           ,
           Levit.
           19.30
           .
        
         
           When
           the
           Israelites
           wandered
           in
           the
           
           Wilderness
           without
           any
           setled
           habitation
           ,
           they
           were
           commanded
           to
           make
           a
           moveable
           Tabernacle
           ,
           before
           which
           they
           were
           to
           worship
           ,
           Exod.
           26.
           
           And
           before
           that
           glorious
           Tabernacle
           was
           erected
           ,
           Moses
           had
           a
           
             Tent
             without
             the
             Camp
          
           for
           that
           purpose
           ,
           called
           the
           
             Tabernacle
             of
             the
             Congregation
          
           .
        
         
           When
           they
           were
           to
           be
           in
           a
           setled
           condition
           ,
           they
           are
           then
           commanded
           to
           
             fix
             unto
             the
             place
             which
             the
             Lord
             their
             God
             should
             chuse
             ,
          
           Deut.
           12.5
           .
           After
           ,
           when
           God
           had
           chosen
           Ierusalem
           ,
           and
           in
           it
           
             Mount
             Moriah
             ,
             David
          
           did
           first
           ,
           out
           of
           his
           own
           inclination
           ,
           make
           an
           attempt
           towards
           this
           work
           of
           building
           the
           Temple
           ,
           which
           was
           afterwards
           accomplished
           by
           Solomon
           .
           And
           that
           Temple
           being
           destroyed
           ,
           another
           was
           erected
           in
           the
           room
           of
           it
           ,
           which
           (
           though
           it
           fell
           much
           short
           of
           the
           former
           )
           yet
           was
           it
           one
           of
           the
           most
           noble
           and
           famous
           Structures
           in
           the
           whole
           World.
           
        
         
           Each
           of
           these
           ,
           the
           Tabernacle
           and
           the
           Temples
           ,
           were
           by
           particular
           appointment
           .
           In
           after
           times
           we
           read
           of
           other
           kinds
           of
           buildings
           for
           worship
           ,
           Synagogues
           and
           Oratories
           .
        
         
           Synagogues
           were
           somewhat
           answerable
           to
           our
           Parish-Churches
           ,
           in
           which
           
           they
           were
           wont
           to
           assemble
           for
           Prayer
           ,
           Reading
           and
           interpreting
           the
           Law.
           
        
         
           The
           Oratories
           or
           Proseuchae
           were
           lesser
           Structures
           ,
           commonly
           erected
           without
           the
           Towns
           ,
           and
           by
           the
           Sea-side
           :
           into
           which
           it
           was
           usual
           for
           Passengers
           to
           enter
           for
           Praying
           ,
           and
           giving
           of
           Alms.
           
        
         
           When
           Synagogues
           began
           first
           to
           be
           erected
           is
           very
           difficult
           to
           determine
           .
           The
           most
           common
           opinion
           is
           ,
           that
           there
           were
           no
           Buildings
           of
           this
           kind
           till
           after
           the
           Captivity
           .
           As
           for
           that
           phrase
           ,
           
             They
             have
             burnt
             up
             all
             the
             Synagogues
             of
             God
             in
             the
             land
             ,
          
           Psal.
           74.8
           .
           the
           Original
           word
           translated
           Synagogues
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           which
           is
           frequently
           used
           in
           other
           Scriptures
           to
           signifie
           
             tempus
             statutum
          
           ,
           or
           
             stata
             solennitas
          
           ;
           according
           to
           which
           the
           meaning
           of
           it
           must
           be
           ,
           that
           they
           have
           abrogated
           the
           solemn
           Festivals
           ,
           and
           caused
           them
           to
           cease
           :
           'T
           is
           so
           rendred
           by
           the
           Chaldee
           Paraphrase
           ,
           the
           Septuagint
           ,
           and
           most
           of
           the
           other
           Versions
           .
           And
           whereas
           St.
           Iames
           saith
           ,
           Act.
           15.21
           .
           
             Moses
             of
             old
             time
             had
             in
             every
             City
             those
             that
             preach
             him
             ,
             being
             read
             in
             the
             Synagogues
             every
             Sabbath-day
             .
          
           To
           this
           it
           may
           be
           answered
           ,
           that
           the
           phrase
           of
           
             old
             time
          
           is
           not
           necessarily
           to
           be
           extended
           unto
           the
           times
           of
           purest
           Antiquity
           ,
           but
           may
           be
           
           well
           enough
           restrained
           to
           four
           or
           five
           hundred
           years
           preceding
           ,
           when
           Synagogues
           might
           first
           begin
           ,
           namely
           after
           the
           Captivity
           .
           But
           of
           this
           I
           have
           had
           occasion
           to
           treat
           more
           largely
           in
           another
           Discourse
           .
        
         
           Only
           this
           is
           sufficiently
           evident
           ,
           that
           the
           liberty
           of
           building
           Synagogues
           ,
           was
           allowed
           every
           where
           to
           the
           Iews
           under
           the
           Roman
           Government
           in
           our
           Saviours
           time
           ;
           that
           He
           himself
           and
           his
           Apostles
           did
           very
           much
           frequent
           them
           ,
           and
           consequently
           approve
           them
           ;
           that
           though
           the
           several
           Officers
           and
           Laws
           belonging
           to
           them
           were
           without
           any
           Scripture-institution
           ,
           yet
           our
           Saviour
           doth
           rather
           suit
           the
           Doctrine
           and
           precepts
           of
           Christian
           worship
           to
           this
           of
           the
           Synagogue
           ,
           which
           was
           moral
           and
           perpetual
           ,
           than
           to
           that
           of
           the
           Temple-service
           which
           was
           instituted
           and
           transitory
           .
        
         
           As
           for
           publick
           Buildings
           for
           Christian
           worship
           ,
           't
           is
           obvious
           that
           
             this
             Way
          
           being
           in
           the
           first
           Ages
           every
           where
           opposed
           and
           spoken
           against
           ,
           the
           Professors
           of
           it
           were
           fain
           to
           meet
           (
           as
           they
           could
           with
           safety
           )
           sometimes
           in
           private
           houses
           ,
           belonging
           to
           some
           of
           the
           Disciples
           ,
           where
           they
           had
           usually
           a
           fair
           upper
           room
           furnished
           and
           set
           a
           part
           for
           these
           Meetings
           ,
           
           and
           sometimes
           in
           grots
           and
           caves
           ,
           and
           woods
           :
           Till
           afterwards
           ,
           the
           heat
           of
           persecution
           being
           somewhat
           abated
           ,
           they
           had
           permission
           to
           build
           little
           Oratories
           ;
           and
           in
           process
           of
           time
           as
           Emperours
           and
           Kings
           began
           to
           favour
           Christianity
           ,
           so
           were
           they
           careful
           to
           erect
           for
           them
           most
           sumptuous
           and
           magnificent
           Temples
           .
           For
           which
           this
           Land
           and
           Nation
           of
           ours
           was
           more
           particularly
           famous
           above
           any
           other
           part
           of
           the
           world
           .
           Our
           Ancestors
           having
           been
           very
           devout
           and
           bountiful
           in
           works
           of
           this
           nature
           ,
           according
           to
           the
           old
           verse
           :
           
             Anglia
             ,
             mons
             ,
             pons
             ,
             fons
             ,
             Ecclesia
             .
             —
          
           Now
           though
           it
           be
           true
           that
           where
           ever
           men
           worship
           God
           with
           a
           sincere
           and
           upright
           heart
           they
           shall
           be
           accepted
           ;
           Ieremy
           in
           the
           
             mire
             ,
             Ionah
          
           in
           the
           
             Whales
             belly
             ,
             Daniel
          
           in
           the
           den
           ,
           the
           
             three
             Children
          
           in
           the
           furnace
           ,
           the
           Thief
           on
           the
           Cross
           ;
           yet
           this
           doth
           not
           hinder
           but
           that
           when
           we
           have
           opportunity
           for
           it
           ,
           our
           Places
           of
           publick
           Worship
           should
           be
           both
           built
           and
           maintained
           ,
           and
           esteemed
           in
           some
           measure
           suitably
           to
           the
           dignity
           of
           that
           service
           they
           are
           to
           be
           imployed
           about
           .
           And
           when
           we
           are
           in
           a
           prosperous
           
           estate
           ,
           't
           is
           as
           proper
           for
           us
           to
           worship
           God
           in
           the
           
             beauty
             of
             Holiness
          
           ,
           as
           it
           is
           to
           do
           it
           in
           caves
           and
           prisons
           when
           we
           are
           in
           a
           condition
           that
           doth
           necessitate
           us
           thereunto
           .
        
         
           You
           have
           heard
           the
           two
           first
           Particulars
           ,
           the
           
             person
             sending
          
           ,
           and
           his
           message
           .
           I
           shall
           speak
           more
           briefly
           to
           the
           other
           Two.
           
        
         
           3.
           
           The
           messengers
           imployed
           about
           this
           business
           ;
           which
           were
           of
           two
           kinds
           .
           Those
           who
           were
           first
           sent
           are
           said
           to
           be
           
             the
             Elders
             of
             the
             Iews
             ,
             v.
          
           3.
           whether
           the
           Magistrates
           of
           the
           City
           ,
           or
           the
           Governours
           of
           the
           Synagogue
           ,
           the
           Civil
           or
           Ecclesiastical
           Rulers
           is
           not
           evident
           ;
           the
           Word
           may
           signifie
           either
           .
           After
           these
           ,
           't
           is
           said
           he
           sent
           
             his
             friends
             ,
             v.
          
           6.
           who
           were
           perhaps
           some
           other
           of
           his
           fellow-Officers
           belonging
           to
           that
           Garrison
           .
           And
           these
           Messengers
           (
           it
           should
           seem
           )
           were
           heartily
           concerned
           in
           the
           good
           success
           of
           that
           business
           they
           undertook
           ,
           as
           appears
           by
           their
           earnestness
           about
           it
           :
           't
           is
           said
           that
           they
           did
           beseech
           Christ
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           v.
           4.
           instantly
           ,
           with
           much
           importunity
           and
           vehemence
           ,
           thereby
           testifying
           their
           zeal
           and
           good
           affection
           for
           the
           Person
           by
           whom
           they
           were
           imployed
           .
        
         
         
           4.
           
           And
           lastly
           ,
           the
           success
           or
           issue
           of
           this
           Negotiation
           :
           'T
           is
           said
           that
           our
           Saviour
           did
           upon
           the
           first
           motion
           condescend
           to
           their
           request
           .
           Though
           at
           another
           time
           when
           he
           was
           twice
           sollicited
           in
           the
           behalf
           of
           the
           Noblemans
           Son
           ,
           he
           refused
           to
           go
           ,
           Ioh.
           4.46
           .
           yet
           to
           shew
           his
           special
           esteem
           and
           favour
           for
           a
           Person
           under
           so
           worthy
           a
           Character
           as
           this
           Centurion
           ,
           he
           doth
           express
           his
           willingness
           ,
           not
           only
           to
           gratifie
           him
           in
           the
           thing
           desired
           ,
           the
           healing
           of
           his
           servant
           ,
           but
           to
           do
           more
           for
           him
           than
           was
           asked
           ,
           namely
           to
           give
           him
           a
           visit
           ;
           besides
           that
           large
           testimony
           and
           approbation
           which
           he
           gives
           to
           the
           people
           concerning
           his
           great
           worth
           .
        
         
           So
           much
           shall
           serve
           for
           the
           opening
           of
           the
           Text
           and
           Story
           .
           The
           Observation
           I
           would
           make
           from
           the
           words
           is
           this
           :
           
             To
             be
             of
             a
             publick
             spirit
             ,
             
             and
             of
             a
             bountiful
             generous
             mind
             in
             works
             of
             Charity
             and
             Devotion
             is
             a
             sure
             way
             to
             render
             a
             man
             acceptable
             to
             God
             and
             approved
             of
             men
             .
          
        
         
           It
           was
           by
           these
           virtues
           that
           the
           Centurion
           (
           though
           a
           Heathen
           )
           was
           so
           much
           
           endeared
           to
           the
           Iews
           ,
           and
           so
           well
           accepted
           of
           by
           our
           Saviour
           .
        
         
           And
           the
           Scripture
           doth
           attest
           to
           this
           truth
           in
           several
           other
           places
           .
           'T
           is
           said
           Psal.
           112.6
           .
           of
           the
           bountiful
           man
           
             that
             he
             shall
             be
             had
             in
             everlasting
             remembrance
          
           ;
           and
           ver
           .
           9.
           
           
             His
             name
             shall
             be
             exalted
             with
             honour
             .
          
           In
           conformity
           to
           which
           it
           hath
           been
           always
           a
           custom
           amongst
           the
           Iews
           in
           their
           speaking
           of
           any
           worthy
           man
           deceased
           to
           add
           this
           clause
           to
           the
           mention
           of
           his
           name
           ,
           
             whose
             memorial
             is
             blessed
          
           .
        
         
           1
           Chron.
           29.
           when
           David
           had
           perswaded
           the
           people
           to
           offer
           willingly
           and
           freely
           towards
           the
           building
           of
           the
           Temple
           ,
           see
           how
           they
           did
           all
           rejoice
           and
           exult
           in
           the
           apprehension
           of
           it
           ,
           v.
           9.
           
           
             Then
             the
             people
             rejoiced
             ,
             and
             David
             the
             King
             also
             rejoiced
             with
             great
             joy
             ,
             because
             they
             had
             offered
             willingly
             ,
             and
             with
             a
             perfect
             heart
             unto
             the
             Lord.
          
           They
           looked
           upon
           this
           work
           as
           a
           thing
           that
           was
           very
           well
           pleasing
           to
           God
           ,
           and
           an
           honour
           to
           their
           Nation
           ,
           and
           consequently
           a
           just
           occasion
           of
           joy
           and
           triumph
           to
           all
           the
           People
           .
        
         
           When
           
             Nehemiah
             ,
             Chap.
          
           13.14
           .
           had
           with
           great
           industry
           and
           success
           promoted
           the
           rebuilding
           of
           the
           Temple
           ,
           he
           
           doth
           ,
           upon
           the
           reflection
           of
           it
           ,
           break
           out
           into
           this
           expression
           ,
           
             Remember
             me
             ,
             O
             my
             God
             ,
             concerning
             this
             ;
             and
             wipe
             not
             out
             the
             good
             deeds
             that
             I
             have
             done
             for
             the
             house
             of
             my
             God
             ,
             and
             for
             the
             Officers
             thereof
             .
          
           It
           seems
           he
           believed
           his
           care
           and
           activity
           in
           this
           work
           to
           be
           a
           thing
           very
           acceptable
           to
           God
           ;
           which
           makes
           him
           desire
           that
           it
           might
           be
           recorded
           and
           kept
           in
           remembrance
           to
           his
           advantage
           .
        
         
           I
           might
           further
           confirm
           this
           Observation
           by
           several
           Reasons
           .
           I
           shall
           mention
           only
           two
           .
        
         
           1.
           
           From
           the
           suitableness
           of
           such
           kind
           of
           duties
           unto
           the
           moral
           and
           more
           substantial
           parts
           of
           Religion
           .
           The
           Apostle
           tells
           us
           that
           
             the
             Kingdom
             of
             God
             is
             not
             meat
             and
             drink
             ,
             but
             righteusness
             and
             peace
             ,
             and
             joy
             in
             the
             Holy
             Ghost
             ;
             and
             they
             who
             in
             these
             things
             serve
             Christ
             shall
             be
             accepted
             with
             God
             ,
             and
             approved
             of
             men
             ,
             Rom.
          
           14.17
           ,
           18.
           
           The
           word
           Righteousness
           is
           frequently
           used
           in
           the
           Scripture-phrase
           for
           the
           virtue
           of
           beneficence
           and
           bounty
           .
           By
           peace
           is
           meant
           that
           gentle
           and
           charitable
           disposition
           ,
           whereby
           a
           man
           is
           inclined
           to
           promote
           the
           quiet
           of
           Societies
           and
           good
           will
           amongst
           men
           .
           And
           by
           
             the
             joy
             in
             the
             Holy
             Ghost
             ,
          
           we
           are
           
           to
           understand
           an
           ability
           to
           rejoice
           in
           an
           afflicted
           estate
           .
           These
           are
           the
           things
           recommended
           to
           us
           as
           being
           the
           more
           weighty
           and
           essential
           parts
           of
           Religion
           .
           'T
           is
           no
           difficult
           matter
           for
           a
           man
           to
           be
           zealous
           about
           
             meats
             and
             drinks
          
           ,
           he
           may
           do
           it
           to
           gratifie
           his
           contentious
           humour
           ,
           and
           to
           endear
           himself
           to
           a
           Party
           :
           Nor
           is
           it
           hard
           for
           a
           man
           to
           pretend
           a
           zeal
           for
           Religion
           by
           some
           good
           wishes
           or
           kind
           words
           ,
           which
           are
           cheap
           things
           ,
           and
           will
           cost
           him
           nothing
           ;
           but
           to
           give
           testimony
           of
           it
           by
           bountiful
           actions
           ,
           
             that
             others
             may
             see
             our
             good
             works
             ,
          
           this
           is
           that
           which
           will
           make
           them
           
             glorifie
             God
             in
             our
             behalf
          
           ,
           and
           acknowledg
           
             that
             he
             is
             in
             us
             of
             a
             truth
             .
          
           It
           was
           an
           humour
           in
           the
           Apostolical
           times
           ,
           as
           well
           as
           since
           ,
           that
           men
           set
           up
           for
           reputation
           in
           Religion
           by
           their
           zeal
           about
           some
           Opinions
           in
           lesser
           matters
           .
           Against
           which
           the
           Apostle
           cautions
           Titus
           ;
           
           
             This
             I
             will
             that
             thou
             affirm
             constantly
             ,
             that
             they
             which
             believe
             in
             God
             be
             careful
             to
             maintain
             good
             works
             .
          
           For
           which
           he
           gives
           this
           reason
           ,
           
             For
             these
             things
             are
             good
             and
             profitable
             unto
             men
             .
          
           Contentions
           and
           disputes
           may
           please
           and
           gratifie
           mens
           present
           humours
           and
           passions
           ,
           but
           they
           are
           these
           works
           of
           Piety
           and
           Bounty
           that
           
           must
           promote
           the
           more
           lasting
           and
           publick
           welfare
           ,
           and
           the
           general
           good
           of
           mankind
           .
        
         
           2.
           
           Persons
           thus
           qualified
           are
           supposed
           to
           be
           of
           an
           higher
           rank
           and
           degree
           above
           other
           men
           .
           It
           is
           in
           Religion
           as
           in
           other
           Professions
           ;
           there
           are
           some
           of
           a
           Vulgar
           sort
           ,
           of
           an
           ordinary
           and
           common
           standard
           ;
           and
           there
           are
           others
           of
           a
           taller
           stature
           ,
           of
           a
           higher
           form
           and
           attainments
           ,
           from
           whom
           it
           may
           be
           expected
           that
           they
           should
           adorn
           and
           add
           a
           luster
           to
           their
           Profession
           .
           And
           they
           are
           the
           Virtues
           of
           this
           kind
           ,
           namely
           a
           bountiful
           and
           charitable
           disposition
           towards
           any
           publick
           good
           work
           ,
           that
           must
           raise
           men
           to
           this
           higher
           pitch
           of
           esteem
           above
           others
           .
           When
           Araunah
           offered
           David
           freely
           his
           threshing-floor
           ,
           and
           oxen
           ,
           and
           
             threshing
             instruments
          
           for
           Sacrifice
           ,
           't
           is
           said
           ,
           that
           he
           
             did
             it
             as
             a
             King
          
           ,
           2
           Sam.
           24.23
           .
           in
           a
           royal
           and
           princely
           manner
           ;
           and
           David
           on
           the
           other
           side
           refused
           it
           
             as
             a
             King
          
           ,
           thinking
           it
           unworthy
           of
           him
           to
           
             offer
             unto
             God
             of
             that
             which
             cost
             him
             nothing
             ,
          
           v.
           24.
           
        
         
           I
           shall
           add
           nothing
           further
           at
           present
           by
           way
           of
           confirmation
           of
           this
           Point
           .
           that
           which
           I
           chiefly
           aim
           at
           is
           the
           Application
           of
           it
           .
        
         
         
           I
           have
           purposely
           made
           choice
           of
           this
           Subject
           ,
           as
           having
           a
           peculiar
           suitableness
           to
           the
           present
           state
           of
           things
           in
           this
           place
           .
           God
           hath
           been
           pleased
           by
           his
           late
           severe
           dispensations
           ,
           first
           to
           destroy
           the
           inhabitants
           of
           this
           City
           by
           the
           noisome
           pestilence
           ,
           and
           since
           to
           lay
           waste
           our
           habitations
           by
           a
           dreadful
           fire
           ;
           wherein
           his
           own
           Houses
           ,
           those
           that
           were
           dedicated
           to
           his
           Worship
           ,
           did
           not
           escape
           ;
           But
           
             the
             devouring
             fire
          
           (
           in
           the
           phrase
           of
           the
           
             Psalmist
             )
             did
             come
             into
             his
             Sanctuaries
             ,
          
           
           
             casting
             down
             the
             dwelling
             places
             of
             his
             name
             to
             the
             ground
             ;
             burning
             up
             the
             Synagogues
             of
             God.
          
           And
           amidst
           the
           other
           dismal
           ruins
           of
           this
           place
           ,
           't
           is
           one
           of
           the
           saddest
           spectacles
           to
           behold
           so
           many
           
             Sacred
             Structures
          
           ,
           the
           Monuments
           of
           our
           Forefathers
           devotion
           and
           bounty
           laid
           in
           the
           dust
           .
        
         
           I
           suppose
           it
           needless
           to
           prove
           the
           necessity
           of
           Religion
           to
           Government
           ,
           or
           the
           necessity
           of
           Places
           for
           publick
           Worship
           to
           the
           keeping
           up
           of
           Religion
           .
           Those
           things
           are
           in
           themselves
           so
           plain
           and
           obvious
           ,
           that
           no
           reasonable
           man
           can
           have
           any
           just
           cause
           to
           doubt
           of
           them
           .
           That
           which
           I
           aim
           at
           is
           ,
           to
           excite
           others
           by
           this
           example
           of
           the
           Centurion
           to
           such
           a
           love
           of
           their
           Nation
           and
           
           City
           ,
           as
           may
           engage
           them
           to
           some
           effectual
           care
           for
           the
           building
           up
           of
           our
           Synagogues
           .
        
         
           And
           in
           order
           to
           this
           I
           would
           speak
           something
           :
           1.
           
           Particularly
           to
           such
           as
           are
           Magistrates
           ;
           2.
           
           Generally
           to
           all
           
             sorts
             of
             people
          
           .
        
         
           1.
           
           To
           you
           that
           are
           Magistrates
           of
           this
           City
           :
           'T
           is
           one
           of
           the
           styles
           belonging
           to
           your
           Offices
           to
           be
           
             repairers
             of
             breaches
          
           .
           Publick
           things
           ought
           to
           be
           taken
           care
           of
           by
           publick
           persons
           .
           You
           have
           already
           made
           some
           provision
           to
           preserve
           mens
           Proprieties
           in
           their
           grounds
           ,
           to
           enlarge
           the
           passages
           and
           avenues
           ,
           whereby
           the
           City
           may
           be
           rendered
           more
           safe
           ,
           beautiful
           and
           convenient
           for
           Trading
           ;
           which
           are
           good
           works
           ,
           and
           such
           as
           become
           worthy
           Magistrates
           :
           But
           these
           things
           concern
           you
           as
           you
           are
           men
           and
           Citizens
           ;
           there
           are
           other
           things
           to
           be
           provided
           for
           as
           you
           are
           Christians
           :
           And
           I
           would
           crave
           leave
           to
           be
           your
           remembrancer
           that
           some
           effectual
           care
           may
           be
           taken
           for
           the
           rebuilding
           of
           the
           Places
           for
           publick
           Worship
           .
           It
           would
           be
           very
           convenient
           that
           as
           several
           Parishes
           are
           built
           up
           ,
           so
           the
           repair
           of
           Churches
           should
           be
           in
           some
           forwardness
           ,
           to
           which
           the
           Inhabitants
           might
           
           resort
           for
           the
           duties
           of
           Religion
           .
           The
           doing
           of
           this
           will
           perhaps
           prove
           a
           matter
           of
           too
           great
           charge
           to
           be
           defrayed
           by
           the
           contribution
           of
           the
           Inhabitants
           ,
           considering
           their
           particular
           losses
           .
           But
           if
           any
           considerable
           help
           could
           be
           procured
           for
           it
           from
           the
           Publick
           (
           which
           there
           is
           no
           reason
           to
           doubt
           of
           )
           the
           remainder
           might
           be
           made
           up
           by
           particular
           Charities
           .
           And
           both
           together
           might
           prove
           sufficient
           for
           this
           great
           work
           .
           Nor
           is
           there
           any
           reason
           to
           question
           ,
           but
           if
           this
           business
           were
           seriously
           consulted
           ,
           and
           vigorously
           pursued
           ,
           such
           ways
           might
           be
           offered
           as
           might
           prove
           effectual
           both
           for
           the
           building
           of
           such
           a
           number
           of
           Churches
           as
           shall
           be
           thought
           sufficient
           ,
           and
           likewise
           for
           the
           providing
           of
           a
           sufficient
           maintenance
           for
           them
           ,
           that
           none
           of
           their
           Incumbents
           may
           be
           put
           to
           live
           precariously
           upon
           the
           benevolence
           of
           their
           hearers
           .
           I
           humbly
           offer
           this
           to
           your
           consideration
           ,
           as
           a
           thing
           that
           is
           your
           duty
           ,
           and
           will
           tend
           to
           your
           honour
           .
           And
           I
           do
           the
           rather
           mention
           it
           now
           ,
           because
           this
           is
           the
           proper
           season
           for
           it
           ,
           while
           the
           Parliament
           is
           sitting
           ,
           of
           whose
           assistance
           towards
           so
           pious
           and
           necessary
           a
           work
           ,
           there
           is
           no
           reason
           to
           doubt
           .
           And
           because
           it
           will
           
           be
           a
           business
           of
           some
           time
           and
           much
           consideration
           ,
           to
           enumerate
           and
           digest
           all
           such
           particulars
           as
           are
           necessary
           to
           be
           provided
           for
           ,
           and
           established
           by
           Law
           ;
           therefore
           will
           it
           be
           requisite
           that
           this
           work
           should
           be
           timely
           set
           about
           ,
           that
           there
           may
           be
           sufficient
           leisure
           to
           deliberate
           and
           consult
           about
           the
           due
           management
           of
           it
           .
        
         
           2.
           
           More
           generally
           to
           
             all
             sorts
             of
             people
          
           ;
           that
           they
           would
           lend
           their
           helping
           hands
           to
           so
           good
           a
           work
           as
           this
           is
           .
           If
           this
           Centurion
           in
           the
           Text
           ,
           in
           a
           state
           of
           Heathenism
           ,
           under
           his
           more
           dark
           apprehensions
           of
           Religion
           ,
           was
           so
           forward
           in
           these
           works
           of
           publick
           bounty
           ,
           much
           more
           then
           will
           it
           concern
           us
           that
           are
           Christians
           not
           to
           be
           backward
           or
           defective
           in
           them
           .
           I
           might
           (
           if
           the
           time
           would
           permit
           )
           press
           this
           with
           great
           variety
           of
           arguments
           ;
           I
           shall
           mention
           only
           some
           few
           .
        
         
           1.
           
           'T
           is
           our
           duty
           to
           be
           bountiful
           and
           liberal
           upon
           all
           good
           occasions
           ,
           and
           may
           of
           right
           and
           justice
           be
           required
           of
           us
           .
           God
           is
           pleased
           indeed
           for
           the
           better
           encouragement
           of
           men
           to
           these
           things
           to
           style
           them
           Gifts
           and
           Loans
           which
           he
           engages
           himself
           to
           repay
           ,
           but
           they
           are
           Rent
           and
           Tribute
           ,
           and
           Debt
           ;
           upon
           the
           
           due
           payment
           of
           which
           we
           hold
           our
           Possessions
           ,
           and
           upon
           the
           neglect
           or
           non-payment
           we
           forfeit
           our
           right
           to
           them
           .
           He
           is
           the
           supreme
           Lord
           of
           all
           ,
           we
           are
           but
           his
           Tenants
           .
           As
           in
           the
           times
           of
           the
           Law
           men
           were
           to
           acknowledg
           his
           right
           and
           dominion
           by
           the
           offering
           of
           sacrifice
           ;
           so
           should
           they
           in
           these
           times
           of
           the
           Gospel
           by
           their
           liberal
           contributions
           towards
           any
           good
           work
           ,
           
             for
             with
             such
             sacrifices
             God
             is
             well
             pleased
             .
          
           When
           there
           is
           any
           good
           occasion
           offered
           for
           our
           bounty
           ,
           that
           is
           the
           time
           for
           the
           paying
           of
           our
           Rent
           and
           Tribute
           ,
           and
           God
           doth
           then
           require
           it
           of
           us
           .
        
         
           2.
           
           'T
           is
           our
           interest
           ,
           a
           thing
           which
           upon
           several
           accounts
           tends
           to
           our
           advantage
           and
           benefit
           .
        
         
           1.
           
           With
           respect
           to
           our
           safety
           :
           The
           bountiful
           man
           shall
           be
           
             delivered
             in
             the
             time
             of
             trouble
             ,
             preserved
             from
             his
             enemies
             ,
             strengthened
             upon
             the
             bed
             of
             languishment
             ,
          
           Psal.
           41.1
           ,
           2
           ,
           3.
           
        
         
           2.
           
           'T
           is
           a
           means
           to
           promote
           the
           interest
           of
           our
           estates
           :
           
             The
             liberal
             man
             deviseth
             liberal
             things
             ,
             and
             by
             liberal
             things
             shall
             he
             stand
             ,
          
           Isa.
           32.8
           .
           (
           
             i.
             e.
          
           )
           He
           shall
           by
           this
           means
           be
           established
           and
           improved
           in
           his
           estate
           .
           
             The
             liberal
             soul
             shall
             be
             made
             fat
             ,
             and
             he
             that
             watereth
             shall
             be
             
             watered
             also
             himself
             ,
          
           Prov.
           11.25
           .
           Such
           kinds
           of
           works
           are
           in
           the
           Scripture-phrase
           compared
           to
           sowing
           ,
           which
           is
           always
           in
           order
           to
           an
           harvest
           and
           encrease
           ,
           
             And
             he
             that
             soweth
             bountifully
             shall
             reap
             bountifully
             ,
          
           2
           Cor.
           9.6
           .
        
         
           3.
           
           This
           will
           promote
           the
           interest
           of
           honour
           and
           esteem
           amongst
           others
           :
           
             A
             bountiful
             man
             shall
             be
             had
             in
             everlasting
             remembrance
             ,
             and
             his
             name
             shall
             be
             exalted
             with
             honour
             ,
          
           Psal.
           112.6
           ,
           9.
           
           
             Every
             one
             is
             a
             friend
             to
             a
             man
             of
             gifts
             ,
          
           Prov.
           19.
           
        
         
           4.
           
           This
           will
           be
           a
           means
           to
           render
           our
           prayers
           and
           other
           services
           acceptable
           ,
           and
           to
           entitle
           us
           to
           the
           Divine
           favour
           .
           'T
           is
           mentioned
           as
           an
           argument
           of
           Gods
           designing
           mercy
           and
           kindness
           to
           his
           people
           ,
           when
           they
           became
           duly
           affected
           at
           his
           displeasure
           against
           them
           in
           the
           ruin
           of
           their
           Temple
           ,
           and
           were
           willing
           to
           engage
           in
           the
           repair
           of
           it
           ,
           Psal.
           102.13
           ,
           14.
           
           
             Thou
             wilt
             arise
             and
             have
             mercy
             upon
             Sion
             ,
             for
             the
             time
             to
             favour
             her
             ,
             yea
             the
             set
             time
             is
             come
             .
             For
             thy
             servants
             take
             pleasure
             in
             her
             stones
             ,
             and
             favour
             the
             dust
             thereof
             .
          
           That
           Psalm
           is
           thought
           to
           be
           composed
           by
           Nehemiah
           ,
           when
           he
           designed
           the
           repair
           of
           the
           Temple
           ;
           and
           he
           mentions
           this
           as
           a
           ground
           of
           hope
           that
           God
           would
           now
           at
           last
           be
           
           favourable
           to
           his
           People
           ,
           because
           they
           were
           affected
           with
           a
           sad
           resentment
           at
           the
           ruins
           of
           the
           Temple
           ,
           and
           a
           zeal
           for
           the
           repair
           of
           it
           .
           Where
           't
           is
           implied
           to
           be
           a
           mournful
           spectacle
           to
           see
           the
           Temple
           of
           God
           lying
           in
           the
           dust
           ,
           under
           decay
           and
           ruin
           ;
           and
           an
           argument
           of
           Gods
           favour
           to
           a
           People
           when
           he
           puts
           it
           into
           their
           hearts
           to
           restore
           such
           ruins
           .
        
         
           There
           are
           several
           things
           which
           men
           are
           apt
           to
           pretend
           as
           Excuses
           from
           such
           kind
           of
           duties
           :
           As
           ,
        
         
           1.
           
           
             The
             fear
             of
             want
             for
             themselves
          
           ;
           to
           this
           the
           Scripture
           answers
           ,
           that
           
             such
             as
             are
             bountiful
             shall
             not
             lack
             ,
          
           Prov.
           28
           :
           27.
           
        
         
           2.
           
           
             They
             must
             lay
             up
             for
             their
             children
             :
          
           Why
           ?
           he
           that
           is
           merciful
           ,
           
             his
             seed
             shall
             be
             blessed
          
           ,
           Psal.
           37.15
           .
        
         
           3.
           
           But
           they
           are
           but
           of
           a
           mean
           condition
           ,
           being
           put
           to
           labour
           hard
           for
           a
           poor
           living
           .
           Neither
           should
           this
           exempt
           men
           from
           works
           of
           Charity
           .
           The
           Apostle
           exhorts
           men
           to
           labour
           with
           their
           hands
           
           for
           this
           reason
           ,
           
             that
             they
             may
             be
             able
             to
             give
             to
             such
             as
             need
             ,
          
           Ephes.
           4.28
           .
           This
           indeed
           will
           alter
           the
           case
           as
           to
           the
           measure
           of
           such
           mens
           bounty
           ,
           but
           will
           not
           totally
           excuse
           them
           from
           it
           .
           
           
             Goats
             hair
          
           ,
           and
           
             Badgers
             skins
          
           ,
           were
           heretofore
           esteemed
           a
           suitable
           gift
           for
           the
           poor
           of
           the
           people
           .
           A
           brother
           of
           low
           degree
           may
           be
           allowed
           to
           give
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           sparingly
           ;
           and
           a
           mite
           shall
           be
           accepted
           from
           a
           poor
           widow
           .
           But
           those
           who
           are
           rich
           in
           this
           world
           ,
           should
           be
           rich
           in
           good
           works
           also
           ,
           such
           were
           to
           bestow
           purple
           and
           gold
           ,
           and
           jewels
           .
           And
           in
           this
           sense
           is
           that
           Scripture
           to
           be
           fulfilled
           ,
           that
           
             to
             whom
             much
             is
             given
             ,
             of
             them
             much
             shall
             be
             required
             .
          
           There
           being
           no
           kind
           of
           cavil
           or
           exception
           apt
           to
           rise
           up
           in
           the
           hearts
           of
           men
           against
           this
           duty
           ,
           but
           the
           Scripture
           doth
           in
           several
           places
           purposely
           obviate
           and
           answer
           it
           .
        
         
           I
           have
           only
           this
           one
           word
           to
           add
           ,
           That
           we
           must
           all
           of
           us
           shortly
           die
           ,
           and
           after
           a
           few
           days
           are
           past
           ,
           must
           
             go
             to
             the
             place
             whence
             we
             shall
             not
             return
             .
          
           And
           when
           we
           come
           to
           lye
           upon
           our
           death-beds
           ,
           then
           the
           remembrance
           of
           our
           pious
           bounty
           and
           charity
           ,
           
           and
           of
           the
           
             good
             deeds
             we
             have
             done
             for
             the
             House
             of
             our
             God
             ,
          
           will
           minister
           more
           comfort
           to
           our
           minds
           than
           all
           the
           vast
           Treasures
           that
           we
           can
           leave
           behind
           us
           upon
           Earth
           .
           Which
           consideration
           were
           enough
           to
           perswade
           any
           one
           to
           this
           duty
           ,
           who
           is
           but
           serious
           in
           Religion
           ,
           and
           doth
           in
           good
           earnest
           believe
           what
           he
           professeth
           .
        
      
       
         
         
         
           The
           Twelfth
           Sermon
           .
        
         
           
             PROV
             .
             XXV
             .
             15
             .
          
           
             
               —
               A
               soft
               tongue
               breaketh
               the
               bone
               .
            
          
        
         
           THE
           Book
           of
           the
           Proverbs
           is
           a
           Miscellany
           of
           Sentences
           full
           of
           various
           and
           profound
           wisdom
           ;
           such
           
             ruling
             Sentences
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           as
           are
           fit
           to
           have
           a
           special
           authority
           over
           a
           man
           in
           the
           guidance
           of
           his
           affairs
           .
           They
           concern
           all
           kind
           of
           matters
           ,
           the
           
             customs
             ,
             vices
             ,
             humours
          
           of
           men
           ,
           the
           various
           businesses
           and
           conditions
           of
           life
           .
           
             Quicquid
             agunt
             homines
             ,
             votum
             ,
             timor
             ,
             ira
             ,
             voluptas
             ;
             Gaudia
             ,
             discursus
             .
          
        
         
           And
           because
           there
           is
           no
           greater
           evidence
           of
           wisdom
           (
           which
           is
           the
           thing
           here
           professed
           to
           be
           taught
           )
           than
           the
           due
           regulating
           of
           our
           words
           and
           speeches
           ,
           therefore
           is
           there
           no
           other
           subject
           which
           the
           Wiseman
           doth
           more
           frequently
           insist
           upon
           than
           this
           .
           And
           't
           is
           one
           of
           
           his
           Proverbs
           of
           this
           kind
           that
           I
           have
           now
           made
           choice
           to
           treat
           of
           .
        
         
           Amongst
           the
           many
           other
           Rules
           and
           Qualifications
           to
           be
           observed
           in
           the
           government
           of
           our
           Words
           ,
           that
           of
           mildness
           or
           meekness
           ,
           both
           as
           to
           the
           matter
           and
           manner
           of
           them
           is
           one
           of
           the
           most
           considerable
           .
        
         
           And
           there
           is
           a
           special
           elegance
           in
           the
           Text
           to
           this
           purpose
           ;
           't
           is
           one
           of
           those
           Proverbs
           that
           doth
           consist
           both
           of
           Similitudes
           and
           Antitheses
           or
           oppositions
           ,
           every
           word
           in
           it
           is
           figurative
           and
           metaphorical
           .
           The
           reducing
           of
           them
           to
           their
           plain
           and
           natural
           significations
           will
           sufficiently
           unfold
           the
           meaning
           of
           them
           ,
           and
           may
           serve
           for
           Explication
           .
        
         
           1.
           
           By
           Tongue
           we
           are
           to
           understand
           the
           speech
           or
           discourse
           ,
           by
           a
           Metonymy
           of
           the
           cause
           for
           the
           effect
           .
        
         
           2.
           
           By
           the
           softness
           of
           it
           ,
           is
           meant
           that
           kind
           of
           disposition
           which
           is
           answerable
           to
           tenderness
           and
           yieldingness
           amongst
           tactile
           qualities
           ,
           when
           a
           thing
           doth
           not
           resist
           the
           touch
           ,
           so
           as
           to
           be
           offensive
           to
           it
           ,
           but
           doth
           rather
           gently
           yield
           and
           give
           place
           to
           it
           .
           'T
           is
           styled
           elsewhere
           by
           the
           name
           of
           smoothness
           ,
           and
           compared
           to
           butter
           and
           oyl
           ,
           Psal.
           55.21
           .
        
         
         
           It
           may
           comprehend
           under
           it
           these
           four
           general
           Virtues
           .
        
         
           1.
           
           Meekness
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           1
           Pet.
           3.15
           .
           
             Be
             ready
             to
             answer
             every
             one
             with
             meekness
             and
             reverence
          
           ;
           which
           is
           that
           virtue
           whereby
           we
           are
           to
           restrain
           the
           anger
           of
           our
           words
           .
        
         
           2.
           
           
             Gentleness
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             moderation
             ,
             candor
             ,
          
           Tit.
           3.2
           .
           
             Speak
             evil
             of
             no
             man
             ,
             be
             no
             brawlers
             but
             gentle
          
           ;
           whereby
           we
           relax
           from
           the
           highest
           extremity
           of
           things
           ,
           and
           do
           abate
           of
           saying
           the
           utmost
           we
           might
           .
        
         
           3.
           
           Courteousness
           or
           affability
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           1
           Pet.
           3.8
           .
           
             Be
             courteous
             ,
             not
             rendring
             evil
             for
             evil
             ,
             or
             reviling
             for
             reviling
             ,
             &c.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             qui
             sapit
             amica
             :
          
           When
           a
           man
           endeavours
           to
           speak
           things
           benign
           and
           grateful
           ,
           in
           whom
           there
           is
           a
           facility
           or
           accommodateness
           for
           humane
           converse
           .
        
         
           4.
           
           Kindness
           ,
           Prov.
           31.26
           .
           the
           
             Law
             of
             Kindness
          
           is
           said
           to
           be
           
             in
             the
             tongue
          
           of
           a
           virtuous
           person
           .
           The
           original
           word
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           which
           signifies
           properly
           benignity
           ,
           mercifulness
           ,
           benevolence
           .
           The
           saying
           or
           doing
           more
           in
           the
           behalf
           of
           others
           ,
           than
           in
           strictness
           we
           are
           obliged
           unto
           .
        
         
           These
           are
           the
           several
           Virtues
           comprehended
           under
           the
           metaphor
           of
           a
           
             soft
             tongue
          
           .
        
         
         
           The
           Opposites
           to
           it
           are
           described
           in
           Scripture
           by
           these
           other
           expressions
           ,
        
         
           1.
           
           Hardness
           ,
           in
           opposition
           to
           softness
           ,
           1
           King.
           12.13
           .
           't
           is
           said
           that
           Rehoboam
           answered
           the
           people
           hardly
           ,
           as
           't
           is
           properly
           rendered
           in
           the
           Margent
           ,
           in
           the
           Original
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           the
           Septuagint
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           same
           Greek
           word
           that
           in
           the
           15
           th
           verse
           by
           St.
           Iude
           is
           translated
           
             hard
             speeches
          
           ;
           it
           denotes
           properly
           things
           that
           are
           harsh
           ,
           stiff
           ,
           rigorous
           ;
           't
           is
           the
           same
           Hebrew
           word
           with
           that
           which
           is
           rendered
           churlishness
           ,
           1
           Sam.
           25.3
           .
           Nabal
           is
           there
           said
           to
           be
           an
           
             evil
             &
             churlish
             person
          
           ,
           a
           difficult
           intractable
           man
           ,
           such
           as
           no
           art
           or
           industry
           could
           make
           pliable
           ,
           or
           manage
           to
           any
           good
           purpose
           ,
           as
           may
           be
           easily
           guessed
           by
           the
           manner
           of
           that
           answer
           which
           he
           returned
           to
           Davids
           messengers
           .
        
         
           2.
           
           Roughness
           in
           opposition
           to
           smoothness
           ,
           Prov.
           18.23
           .
           
             The
             poor
             useth
             intreaties
             ,
             but
             the
             rich
             answereth
             roughly
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             fortia
             ,
             robusta
             ,
             sava
             ,
          
           boisterousness
           ,
           imperiousness
           ,
           that
           which
           is
           opposite
           to
           the
           meekness
           of
           obsecrations
           and
           intreaties
           .
        
         
           3.
           
           Sharpness
           ,
           under
           the
           comparison
           of
           swords
           and
           arrows
           ,
           and
           stings
           ,
           and
           razors
           ,
           that
           which
           is
           apt
           to
           pierce
           and
           
           wound
           men
           ,
           instead
           of
           that
           opposite
           quality
           of
           Healing
           ,
           which
           there
           should
           be
           in
           a
           virtuous
           tongue
           .
        
         
           4.
           
           Bitterness
           ,
           we
           read
           ,
           Ps.
           64.3
           .
           of
           
             bitter
             words
          
           ;
           and
           cursing
           is
           styled
           
             bitterness
             ,
             Iam.
          
           3.10
           ,
           11.
           and
           Rom.
           3.11
           .
           they
           are
           both
           put
           together
           as
           being
           
             synonymous
             ,
             whose
             mouth
             is
             full
             of
             cursing
             and
             bitterness
             .
          
           Amongst
           other
           kinds
           of
           
             evil
             speaking
          
           ,
           the
           Apostle
           reckons
           
             bitterness
             and
             wrath
             ,
             and
             anger
             ,
          
           which
           are
           prohibited
           ,
           Ephes.
           4.31
           .
           't
           is
           styled
           by
           this
           name
           ,
           because
           it
           hath
           such
           a
           kind
           of
           effect
           upon
           the
           mind
           of
           others
           as
           this
           quality
           of
           bitterness
           hath
           upon
           the
           palate
           to
           constringe
           and
           nauseate
           it
           .
           
             For
             the
             ear
             tasteth
             words
             as
             the
             mouth
             tasteth
             meats
             .
          
        
         
           5.
           
           
             Clamor
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             noise
          
           ,
           loudness
           ;
           which
           is
           likewise
           forbidden
           in
           that
           forecited
           place
           ,
           Ephes.
           4.31
           .
           because
           't
           is
           usually
           an
           indication
           of
           some
           such
           eager
           passions
           as
           do
           not
           become
           a
           sober
           and
           prudent
           man
           ,
           and
           are
           not
           suitable
           to
           the
           spirit
           of
           Christianity
           .
        
         
           6.
           
           Brawling
           ,
           Tit.
           3.2
           .
           
             to
             speak
             evil
             of
             no
             man
             ,
             to
             be
             no
             brawlers
             ,
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           it
           signifies
           a
           verbal
           pugnacity
           ,
           an
           aptness
           to
           wrangle
           and
           contend
           in
           words
           ,
           to
           
             smite
             with
             the
             tongue
          
           .
        
         
         
           And
           so
           much
           shall
           serve
           for
           explication
           of
           the
           Metaphor
           of
           softness
           ,
           together
           with
           the
           opposites
           to
           it
           .
        
         
           3.
           
           By
           the
           word
           bone
           ,
           is
           meant
           that
           kind
           of
           hardness
           which
           is
           opposite
           to
           this
           softness
           ,
           that
           is
           ,
           surly
           ,
           fierce
           ,
           untractable
           passions
           or
           dispositions
           ;
           or
           else
           such
           with
           whom
           ,
           by
           reason
           of
           their
           place
           and
           distance
           ,
           't
           is
           difficult
           for
           a
           man
           to
           prevail
           ,
           as
           is
           implied
           in
           the
           former
           part
           of
           the
           verse
           ,
           
             By
             long
             forbearing
             is
             a
             Prince
             perswaded
             .
          
        
         
           4.
           
           By
           breaking
           is
           meant
           perswading
           (
           as
           in
           the
           forecited
           clause
           )
           pacifying
           ,
           convincing
           ,
           appeasing
           ,
           prevailing
           with
           .
           In
           brief
           ,
           it
           signifies
           the
           subduing
           and
           taking
           away
           the
           proper
           effect
           of
           hardness
           ,
           which
           is
           to
           resist
           and
           oppose
           any
           thing
           that
           it
           meets
           with
           .
           Now
           things
           that
           are
           hard
           are
           not
           usually
           broken
           ,
           but
           by
           such
           bodies
           as
           are
           more
           hard
           than
           they
           ;
           so
           that
           herein
           lyes
           the
           proper
           elegance
           of
           the
           Text
           ,
           that
           the
           tongue
           ,
           which
           is
           a
           fleshy
           ,
           tender
           and
           weak
           part
           ,
           should
           by
           the
           softness
           of
           it
           ,
           be
           able
           to
           break
           that
           which
           is
           the
           hardest
           of
           all
           the
           rest
           ,
           the
           bones
           ;
           and
           yet
           so
           it
           is
           that
           a
           meek
           and
           gentle
           way
           of
           discourse
           is
           the
           most
           effectual
           means
           to
           overcome
           the
           fiercest
           passions
           ,
           and
           most
           obdurate
           cruel
           dispositions
           .
           
           And
           that
           is
           the
           true
           sense
           of
           the
           words
           stript
           off
           their
           Metaphors
           ;
           and
           't
           is
           the
           Proposition
           I
           intend
           to
           prosecute
           .
        
         
           There
           are
           several
           other
           Scriptures
           to
           this
           purpose
           ,
           Prov.
           15.1
           .
           
             A
             soft
             answer
             turns
             away
             wrath
             .
          
           By
           wrath
           is
           meant
           the
           height
           and
           intention
           of
           anger
           ;
           a
           soft
           answer
           is
           prescribed
           as
           the
           best
           way
           to
           divert
           and
           appease
           it
           :
           
             Be
             ready
             always
             to
             give
             an
             answer
             with
             meekness
             and
             reverence
             ,
          
           1
           Pet.
           3.15
           .
           and
           then
           it
           follows
           in
           the
           next
           verse
           ,
           
             That
             those
             who
             speak
             evil
             of
             you
             ,
             and
             accuse
             you
             ,
             may
             be
             ashamed
             .
          
           A
           calm
           and
           gentle
           way
           in
           vindicating
           our selves
           is
           the
           most
           effectual
           means
           to
           work
           confusion
           in
           such
           as
           would
           calumniate
           and
           reproach
           us
           .
           'T
           was
           St.
           Pauls
           advised
           this
           ,
           2
           Tim.
           2.25
           .
           
             In
             meekness
             instructing
             those
             that
             oppose
             themselves
             ,
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           though
           they
           be
           such
           as
           set
           themselves
           against
           us
           .
           And
           his
           practice
           was
           accordingly
           .
           Euodias
           and
           Syntiche
           were
           two
           women
           in
           the
           Church
           of
           Philippi
           ,
           who
           (
           it
           should
           seem
           )
           were
           at
           variance
           betwixt
           themselves
           ,
           St.
           Paul
           might
           have
           made
           use
           of
           his
           Apostolical
           authority
           to
           have
           stated
           the
           difference
           ,
           and
           to
           have
           rebuk'd
           the
           offending
           party
           ;
           but
           he
           rather
           chuseth
           
           this
           more
           effectual
           way
           of
           entreaty
           ;
           and
           perhaps
           they
           were
           both
           in
           fault
           :
           
             I
             beseech
             Euodias
             ,
             and
             I
             beseech
             Syntiche
             ,
             that
             they
             be
             of
             the
             same
             mind
             in
             the
             Lord
             ,
          
           Phil.
           4.2
           .
           But
           the
           great
           power
           and
           efficacy
           of
           this
           will
           better
           appear
           ,
           by
           the
           several
           instances
           and
           examples
           to
           this
           purpose
           recorded
           in
           Scripture
           .
        
         
           Gen.
           32.
           we
           have
           a
           story
           of
           
           Esau's
           meeting
           his
           brother
           
             Iacob
             ;
             Esau
          
           was
           a
           
             rough
             man
          
           as
           well
           in
           his
           inward
           disposition
           ,
           as
           his
           outward
           behaviour
           and
           way
           of
           living
           ,
           and
           't
           is
           probable
           by
           his
           bringing
           four
           hundred
           men
           with
           him
           ,
           that
           he
           came
           with
           a
           purpose
           of
           being
           revenged
           ,
           and
           killing
           his
           brother
           Iacob
           ,
           according
           to
           his
           former
           resolution
           ,
           Gen.
           27.41
           .
           but
           those
           mild
           and
           humble
           expressions
           of
           Iacob
           in
           styling
           him
           Lord
           ,
           and
           himself
           a
           Servant
           ;
           that
           message
           he
           sent
           by
           the
           men
           who
           were
           to
           convey
           the
           droves
           ,
           ver
           .
           20.
           
           
             Behold
             thy
             servant
             Iacob
             is
             behind
             us
             ,
             for
             he
             said
             I
             will
             appease
             him
             with
             a
             present
             ,
             and
             afterwards
             I
             will
             see
             his
             face
             ,
             peradventure
             he
             will
             accept
             of
             me
             .
          
           These
           speeches
           did
           so
           soften
           the
           rugged
           and
           inflexible
           disposition
           of
           Esau
           ,
           that
           instead
           of
           taking
           revenge
           he
           offers
           his
           brother
           kindness
           .
        
         
         
           Iudg.
           8.1
           .
           when
           the
           men
           of
           Ephraim
           did
           enter
           into
           a
           high
           contest
           with
           Gideon
           ,
           and
           did
           
             chide
             with
             him
             sharply
          
           ,
           as
           the
           Text
           hath
           it
           ,
           he
           did
           by
           his
           mild
           and
           gentle
           answer
           ,
           allay
           their
           heat
           :
           
             Is
             not
             the
             gleaning
             of
             the
             grapes
             of
             Ephraim
             better
             than
             the
             vintage
             of
             Abiezer
             ?
             then
             their
             anger
             was
             abated
             towards
             him
             ,
             when
             he
             said
             that
             ,
          
           v.
           3.
           
        
         
           1
           Sam.
           1.
           
           Old
           Eli
           ,
           who
           was
           mild
           more
           than
           enough
           towards
           his
           wicked
           Sons
           ,
           yet
           very
           severe
           in
           his
           censuring
           of
           Hannah
           ,
           when
           he
           tells
           her
           she
           was
           drunk
           ,
           v.
           14.
           she
           might
           have
           replied
           that
           he
           wronged
           her
           ,
           and
           that
           she
           was
           no
           more
           drunk
           than
           himself
           ;
           but
           she
           rather
           chuses
           to
           answer
           ,
           
             Not
             so
             my
             Lord
             ,
             I
             am
             a
             woman
             of
             a
             sorrowful
             spirit
             ,
             I
             have
             drunk
             neither
             wine
             nor
             strong
             drink
             ,
             but
             have
             poured
             out
             my
             soul
             before
             the
             Lord
             ;
             count
             not
             thy
             handmaid
             for
             a
             daughter
             of
             Belial
             ,
             ver
             .
          
           15
           ,
           16.
           
           Upon
           this
           mild
           answer
           of
           hers
           ,
           the
           old
           Prophet
           saw
           himself
           mistaken
           ,
           and
           for
           his
           rebuking
           he
           now
           blesses
           her
           ,
           
             Go
             in
             peace
             ,
             and
             the
             God
             of
             Israel
             grant
             thee
             thy
             petition
             ,
          
           v.
           17.
           
        
         
           What
           a
           kind
           of
           temper
           Saul
           was
           of
           ,
           how
           full
           of
           passion
           and
           fierceness
           and
           cruelty
           doth
           appear
           by
           several
           instances
           ;
           what
           an
           enmity
           he
           had
           against
           David
           ,
           
           with
           what
           ardor
           and
           impatience
           he
           did
           desire
           his
           ruin
           ,
           may
           likewise
           be
           evident
           from
           his
           secret
           underminings
           ,
           and
           his
           open
           pursuit
           of
           him
           ;
           and
           yet
           this
           harsh
           and
           cruel
           disposition
           of
           his
           ,
           is
           strangely
           wrought
           upon
           by
           the
           mild
           and
           humble
           carriage
           of
           David
           .
           When
           he
           had
           cut
           off
           the
           skirt
           of
           his
           garment
           ,
           1
           Sam.
           24.
           and
           thereby
           testified
           his
           fidelity
           to
           him
           ,
           in
           that
           he
           had
           refused
           an
           opportunity
           of
           hurting
           him
           ,
           when
           it
           was
           in
           his
           power
           ;
           styling
           him
           ,
           
             My
             Lord
          
           and
           
             my
             Father
             ,
             the
             Lords
             Anointed
             ,
             the
             King
             of
             Israel
             ,
          
           in
           comparison
           to
           whom
           himself
           was
           but
           as
           
             a
             dead
             dog
          
           ,
           or
           a
           
             flea
             ,
             v.
          
           14.
           
           'T
           is
           said
           this
           did
           immediately
           so
           melt
           and
           dissolve
           that
           stony
           heart
           of
           Saul
           ,
           that
           
             he
             lift
             up
             his
             voice
             and
             wept
             ,
             Animum
             sanguinis
             &
             caedis
             sitientem
             repente
             ad
             lamenta
             &
             ejulatus
             compulit
             ,
          
           
           saith
           one
           of
           the
           Fathers
           :
           Whereas
           before
           he
           thirsted
           for
           nothing
           so
           much
           as
           blood
           and
           slaughter
           ,
           now
           he
           is
           so
           effectually
           wrought
           upon
           by
           this
           mildness
           as
           to
           break
           out
           into
           tears
           of
           kindness
           and
           pity
           .
           And
           now
           he
           returns
           him
           a
           gentle
           answer
           ,
           
             Is
             it
             thy
             voice
             my
             son
             David
             ,
             v.
          
           16.
           
           Whom
           before
           he
           prosecuted
           as
           his
           chiefest
           enemy
           ,
           now
           he
           acknowledges
           for
           a
           Son
           ,
           and
           commits
           to
           him
           (
           as
           if
           
           he
           were
           his
           dearest
           friend
           )
           the
           care
           of
           his
           posterity
           .
           V.
           21.
           
           
             Swear
             now
             therefore
             unto
             me
             ,
             that
             thou
             wilt
             not
             cut
             off
             my
             seed
             after
             me
             ,
             nor
             destroy
             my
             name
             out
             of
             my
             Fathers
             house
             .
          
        
         
           1
           Sam.
           25.
           
           There
           is
           another
           pregnant
           example
           to
           this
           purpose
           .
           When
           David
           was
           in
           a
           great
           chafe
           and
           fury
           against
           Nabal
           ,
           and
           in
           the
           heat
           of
           his
           passion
           had
           taken
           an
           Oath
           to
           kill
           all
           that
           belonged
           to
           him
           ,
           v.
           22.
           for
           that
           churlish
           and
           taunting
           answer
           returned
           by
           his
           Messengers
           ;
           then
           doth
           Abigal
           by
           her
           soft
           and
           gentle
           speeches
           mollifie
           and
           allay
           this
           passion
           ,
           she
           fell
           at
           his
           feet
           and
           said
           ,
           
             Let
             thy
             handmaid
             I
             pray
             thee
             speak
             in
             thine
             audience
             .
             v.
          
           24.
           
           She
           acknowledges
           the
           fault
           ,
           that
           he
           had
           deserved
           better
           from
           Nabal
           ;
           beseeches
           his
           pardon
           ,
           and
           tells
           him
           ,
           that
           
             it
             will
             hereafter
             be
             no
             grief
             or
             offence
             of
             heart
             unto
             my
             Lord
             ,
             that
             thou
             hast
             not
             shed
             blood
             causeless
             ,
             or
             avenged
             thy self
             .
             V.
          
           31.
           
           By
           which
           she
           presently
           reduced
           him
           to
           a
           coolness
           and
           temper
           ,
           made
           him
           gentle
           as
           a
           Lamb
           ,
           who
           was
           before
           fierce
           as
           a
           Lyon.
           When
           our
           Saviour
           called
           the
           Caananitish
           Woman
           Dog
           :
           
           We
           know
           how
           her
           humble
           and
           gentle
           answer
           prevailed
           with
           him
           ,
           for
           the
           success
           of
           her
           petition
           .
        
         
         
           And
           it
           may
           be
           pertinent
           to
           this
           purpose
           ,
           though
           it
           be
           in
           a
           Parable
           ,
           what
           we
           read
           Matth.
           18.23
           .
           of
           a
           certain
           King
           who
           called
           his
           Servants
           to
           an
           account
           ,
           and
           finding
           that
           one
           of
           them
           owed
           him
           ten
           thousand
           Talents
           ,
           commanded
           him
           to
           be
           sold
           with
           his
           Wife
           and
           Children
           and
           all
           that
           he
           had
           ,
           who
           thereupon
           
             fell
             down
             and
             worshipped
             him
             ,
             saying
             ,
             Lord
             have
             patience
             with
             we
             and
             I
             will
             pay
             thee
             all
             .
          
           Ye
           know
           the
           issue
           of
           this
           humble
           demeanour
           ?
           't
           is
           said
           ,
           
             His
             Lord
             was
             moved
             with
             compassion
             towards
             him
             ,
             and
             forgave
             him
             his
             debt
             ,
             v.
          
           27.
           
        
         
           Thus
           much
           shall
           serve
           for
           Scripture
           Testimonies
           and
           examples
           to
           this
           purpose
           .
           I
           proceed
           to
           the
           further
           confirmation
           of
           this
           truth
           by
           two
           Reasons
           .
        
         
           1.
           
           From
           the
           
             nature
             of
             these
             fierce
             passions
          
           ,
           and
           this
           obduracy
           or
           hardness
           of
           temper
           ,
           which
           are
           increased
           by
           opposition
           ,
           and
           consequently
           must
           be
           abated
           by
           gentleness
           and
           yielding
           .
           The
           collision
           of
           two
           bodies
           that
           are
           hard
           ,
           will
           be
           apt
           to
           strike
           fire
           betwixt
           them
           ,
           which
           cannot
           be
           done
           when
           one
           of
           them
           is
           soft
           .
           Wrath
           is
           oftentimes
           compared
           to
           fire
           ;
           now
           the
           way
           to
           extinguish
           fire
           is
           not
           by
           blowing
           it
           ,
           or
           adding
           fewel
           to
           it
           ,
           but
           rather
           by
           withdrawing
           
           that
           by
           which
           it
           is
           supplyed
           :
           And
           it
           was
           a
           wise
           saying
           of
           the
           Son
           of
           
             Sirach
             ,
             Ecclesiasticus
          
           8.3
           .
           
             He
             that
             striveth
             with
             a
             man
             of
             tongue
             ,
             heaps
             wood
             upon
             his
             fire
          
           ;
           and
           again
           chap.
           28.12
           .
           
             If
             thou
             blow
             the
             spark
             it
             shall
             burn
             ,
             if
             thou
             spit
             upon
             it
             ,
             it
             shall
             be
             quenched
             ,
             and
             both
             these
             come
             out
             of
             the
             mouth
             :
             i.
             e.
          
           such
           words
           may
           be
           spoken
           as
           may
           either
           inflame
           the
           anger
           of
           others
           ,
           or
           extinguish
           it
           ;
           and
           of
           what
           kind
           these
           must
           be
           ,
           may
           be
           easily
           known
           by
           what
           I
           have
           been
           discoursing
           .
           I
           appeal
           to
           every
           mans
           experience
           ;
           did
           you
           ever
           know
           any
           man
           convinced
           or
           converted
           by
           this
           wrathful
           boistrous
           way
           ?
           doth
           it
           not
           rather
           alienate
           mens
           minds
           ,
           and
           set
           them
           at
           a
           further
           distance
           ?
           true
           indeed
           ,
           it
           may
           be
           a
           means
           to
           fright
           some
           meaner
           timerous
           spirits
           to
           a
           seeming
           feigned
           compliance
           ,
           to
           make
           them
           disguise
           their
           enmity
           ,
           but
           it
           will
           never
           work
           them
           over
           to
           a
           hearty
           conviction
           ,
           and
           make
           them
           true
           friends
           .
           With
           what
           reason
           can
           any
           man
           expect
           those
           counsels
           should
           be
           effectual
           ,
           which
           are
           delivered
           in
           such
           a
           way
           as
           to
           argue
           a
           hatred
           and
           contempt
           of
           the
           persons
           whom
           we
           would
           perswade
           .
           Though
           a
           man
           be
           supposed
           to
           have
           the
           truth
           on
           his
           side
           ,
           
           and
           should
           be
           able
           to
           urge
           very
           cogent
           and
           strong
           arguments
           for
           the
           proof
           of
           it
           ;
           yet
           if
           they
           should
           be
           pressed
           with
           scorn
           and
           harshness
           and
           bitterness
           ,
           the
           reason
           of
           them
           will
           not
           so
           much
           enforce
           ,
           as
           the
           passion
           of
           them
           will
           weaken
           and
           disparage
           them
           :
           It
           will
           undoubtedly
           be
           the
           most
           effectual
           way
           to
           put
           hard
           arguments
           into
           soft
           words
           .
        
         
           2.
           
           From
           the
           
             nature
             of
             Lenity
          
           and
           gentleness
           ,
           whose
           property
           it
           is
           to
           insinuate
           it self
           into
           the
           hardest
           things
           .
           'T
           is
           compared
           to
           Oyle
           ,
           which
           will
           penetrate
           and
           supple
           more
           than
           any
           other
           liquor
           .
           He
           that
           goes
           about
           to
           convince
           and
           perswade
           another
           ,
           if
           he
           doth
           so
           manage
           it
           that
           it
           may
           appear
           he
           intends
           kindness
           to
           the
           person
           whom
           he
           would
           prevail
           upon
           ,
           that
           he
           hath
           a
           love
           for
           him
           ,
           and
           doth
           heartily
           desire
           his
           welfare
           ,
           his
           work
           is
           half
           done
           .
           That
           prophecy
           Psal.
           45.4
           .
           
             Ride
             on
             prosperously
             because
             of
             the
             word
             of
             truth
             and
             meekness
             ,
          
           doth
           refer
           to
           the
           Doctrine
           of
           the
           Gospel
           ,
           and
           the
           Kingdom
           of
           Christ
           ,
           which
           by
           the
           meekness
           of
           its
           professors
           ,
           was
           first
           propagated
           and
           became
           triumphant
           ,
           through
           the
           Heathen
           World.
           The
           true
           nature
           of
           things
           may
           be
           more
           clearly
           distinguished
           ,
           when
           there
           are
           
           no
           mists
           or
           clouds
           stirred
           up
           by
           the
           heat
           of
           contention
           .
           Many
           differences
           might
           be
           half
           reconciled
           ,
           if
           they
           were
           but
           mildly
           debated
           .
           It
           was
           not
           perhaps
           without
           some
           mystery
           ,
           that
           Noahs
           dove
           brought
           an
           Olive
           branch
           in
           her
           mouth
           ,
           to
           shew
           the
           mutual
           dependance
           betwixt
           these
           two
           ,
           mildness
           and
           peace
           .
           'T
           is
           the
           end
           of
           anger
           to
           bring
           men
           to
           a
           sense
           of
           their
           fault
           ,
           or
           be
           revenged
           upon
           them
           for
           it
           ;
           now
           a
           meek
           submission
           is
           one
           way
           of
           satisfying
           this
           end
           .
           Besides
           ,
           that
           mild
           and
           gentle
           carriage
           will
           discover
           the
           weakness
           and
           deformity
           of
           rage
           and
           fierceness
           ,
           and
           in
           that
           respect
           may
           be
           a
           means
           to
           break
           it
           in
           others
           .
        
         
           This
           expression
           in
           the
           Text
           concerning
           the
           hardest
           things
           being
           broken
           by
           the
           softest
           ,
           may
           perhaps
           contain
           in
           it
           an
           allusion
           to
           that
           ordinary
           experiment
           of
           breaking
           of
           Flint
           upon
           a
           Pillow
           ,
           and
           a
           Sword
           upon
           a
           Feather-bed
           ;
           when
           the
           concussion
           of
           a
           blow
           is
           more
           equally
           dispersed
           into
           all
           the
           parts
           of
           the
           body
           so
           as
           to
           operate
           upon
           the
           weakest
           .
           It
           is
           Hippocrates
           his
           counsel
           ,
           that
           a
           Physician
           should
           alwayes
           be
           provided
           with
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Lenitives
           ,
           gentle
           mollifying
           applications
           ,
           as
           being
           of
           frequent
           use
           
           and
           great
           efficacy
           ;
           and
           they
           are
           so
           no
           less
           to
           the
           minds
           and
           passions
           of
           men
           ,
           than
           to
           their
           
             bodily
             diseases
          
           .
        
         
           Before
           I
           come
           to
           the
           Application
           of
           this
           Point
           ,
           there
           are
           these
           
             three
             Questions
          
           to
           be
           spoken
           unto
           for
           the
           clearer
           stating
           of
           it
           ,
           How
           this
           Doctrine
           may
           consist
           with
           
             
               1.
               
               Those
               Imprecations
               ,
            
             
               2.
               
               Those
               severe
               Increpations
               ,
            
             
               3.
               
               The
               duty
               of
               zeal
               and
               reproving
               .
            
          
        
         
           1.
           
           For
           the
           Imprecations
           and
           Curses
           .
           We
           have
           frequent
           example
           of
           these
           in
           Scripture
           ,
           
           not
           only
           against
           sin
           in
           general
           ,
           as
           those
           pronounced
           in
           Mount
           Ebal
           ;
           but
           likewise
           against
           particular
           persons
           .
           They
           are
           frequent
           in
           the
           Psalms
           ,
           and
           especially
           that
           109.
           
           Psalm
           ;
           and
           in
           the
           
             New
             Testament
          
           likewise
           ,
           St.
           Peter
           to
           
             Simon
             Magus
             ,
             Acts
          
           8.20
           .
           
             Thy
             Money
             perish
             with
             thee
          
           .
           St.
           Paul
           to
           
             Elymas
             ,
             Acts
          
           13.10
           .
           and
           elsewhere
           to
           Alexander
           the
           Copper-smith
           .
           2
           Tim.
           4.14
           .
           and
           he
           wishes
           
             they
             were
             cut
             off
             that
             trouble
             the
             Church
             .
             Gal.
          
           5.12
           .
           Besides
           the
           many
           woes
           which
           are
           denounced
           by
           our
           Saviour
           himself
           against
           the
           Scribes
           and
           Pharisees
           .
           Now
           the
           Question
           is
           ,
           How
           these
           examples
           may
           consist
           with
           this
           Doctrine
           concerning
           
             soft
             words
          
           ?
        
         
         
           To
           this
           several
           things
           may
           be
           said
           by
           way
           of
           Answer
           and
           Solution
           ,
           
           which
           the
           time
           will
           not
           permit
           me
           to
           insist
           upon
           ,
           I
           shall
           only
           mention
           these
           few
           .
        
         
           1.
           
           Diverse
           of
           these
           Imprecations
           in
           Scripture
           ,
           though
           they
           are
           pronounced
           optatively
           ,
           yet
           are
           they
           to
           be
           understood
           declaratively
           ,
           as
           being
           declarations
           of
           the
           true
           state
           and
           condition
           of
           such
           persons
           .
           They
           are
           
             Verba
             praedicentium
             ,
             non
             vota
             imprecantium
             ,
          
           as
           St.
           Austin
           speaks
           .
           The
           Hebrew
           Phrase
           in
           those
           places
           which
           are
           rendred
           as
           Imprecations
           ,
           being
           as
           well
           capable
           of
           the
           Indicative
           future
           ,
           as
           the
           Imperative
           Mood
           and
           sense
           .
        
         
           2.
           
           Those
           who
           used
           these
           Imprecations
           ,
           were
           such
           as
           were
           extraordinary
           Persons
           ,
           endowed
           with
           the
           Spirit
           of
           discerning
           ,
           whereby
           they
           were
           enabled
           to
           judge
           of
           the
           incurable
           state
           of
           those
           with
           whom
           they
           conversed
           .
           There
           are
           some
           that
           are
           
             cursed
             Children
          
           ,
           as
           the
           Apostle
           speaks
           ,
           2
           Pet.
           2.14
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             filii
             maledictionis
             ,
             execrandi
             homines
          
           ,
           and
           to
           such
           curses
           are
           reserved
           as
           their
           due
           portion
           :
           And
           therefore
           no
           wonder
           though
           such
           as
           had
           an
           extraordinary
           Spirit
           of
           discerning
           their
           true
           state
           do
           use
           imprecations
           against
           them
           ,
           
           which
           yet
           can
           be
           no
           warrant
           for
           other
           persons
           to
           imitate
           .
           As
           none
           but
           the
           Magistrate
           may
           use
           the
           Sword
           for
           revenge
           ,
           because
           of
           his
           publick
           station
           and
           calling
           ,
           whereby
           he
           is
           authorized
           for
           it
           ;
           so
           none
           but
           extraordinary
           Prophetical
           men
           should
           use
           these
           maledictions
           .
           If
           others
           shall
           presume
           upon
           it
           because
           of
           their
           example
           ,
           they
           will
           justly
           fall
           under
           the
           rebuke
           of
           our
           Saviour
           ,
           Luke
           9.55
           .
           
             You
             know
             not
             what
             Spirit
             ye
             are
             of
             .
          
           The
           ordinary
           rule
           prescribed
           for
           mens
           practice
           ,
           is
           that
           of
           Matth.
           5.44
           .
           Rom.
           12.14
           .
           
             Bless
             I
             say
             and
             curse
             not
             .
          
        
         
           3.
           
           We
           are
           to
           consider
           the
           motive
           or
           affection
           ,
           upon
           which
           such
           imprecations
           as
           we
           read
           of
           have
           proceeded
           ;
           which
           were
           not
           carnal
           ,
           or
           rash
           anger
           or
           desire
           of
           revenge
           in
           reference
           to
           any
           particular
           hurt
           or
           injury
           against
           themselves
           ,
           the
           usual
           occasions
           of
           them
           in
           other
           men
           ;
           but
           Spiritual
           and
           Divine
           ,
           respecting
           the
           interest
           and
           cause
           of
           God
           and
           zeal
           for
           his
           glory
           .
           In
           our
           own
           cases
           we
           are
           taught
           to
           be
           patient
           and
           long
           suffering
           ,
           praying
           for
           our
           persecutors
           .
        
         
           4.
           
           The
           wishing
           of
           evil
           directly
           to
           any
           under
           the
           notion
           of
           evil
           ,
           must
           needs
           be
           malice
           ,
           and
           can
           never
           be
           lawful
           ;
           
           Not
           but
           that
           't
           is
           lawful
           to
           pray
           for
           such
           things
           as
           by
           way
           of
           consequence
           will
           necessarily
           imply
           a
           blasting
           and
           kind
           of
           malediction
           upon
           the
           attempts
           of
           others
           ,
           which
           is
           no
           way
           inconsistent
           with
           the
           true
           happiness
           of
           their
           persons
           .
           The
           wishing
           of
           such
           kind
           of
           temporal
           evils
           ,
           as
           tend
           to
           the
           preventing
           of
           greater
           evils
           ,
           or
           else
           are
           to
           be
           inflicted
           by
           way
           of
           correction
           and
           vindicating
           of
           Divine
           Justice
           ,
           are
           not
           opposite
           to
           the
           rules
           of
           Charity
           .
           'T
           is
           lawful
           for
           us
           to
           wish
           conditionally
           some
           temporal
           evils
           upon
           our selves
           by
           way
           of
           correction
           and
           restraint
           from
           sin
           ,
           that
           God
           would
           rather
           afflict
           us
           than
           suffer
           sin
           upon
           us
           ;
           and
           consequently
           we
           may
           wish
           the
           same
           to
           others
           ,
           the
           love
           of
           our selves
           being
           the
           rule
           and
           measure
           of
           our
           love
           to
           others
           .
           Of
           this
           nature
           was
           that
           petition
           Psal.
           83.16
           .
           
             Fill
             their
             faces
             with
             shame
             O
             Lord
             ,
             that
             they
             may
             seek
             thy
             name
             .
          
           This
           is
           not
           to
           pray
           against
           them
           but
           for
           them
           .
           We
           may
           likewise
           pray
           against
           the
           unjust
           actions
           and
           attempts
           of
           our
           enemies
           .
           Acts
           4.29
           .
           
             And
             now
             O
             Lord
             !
             behold
             their
             threatnings
             ,
          
           but
           not
           against
           their
           persons
           .
           Mr.
           Perkins
           speaking
           concerning
           this
           Question
           ,
           in
           his
           
             Cases
             of
             Conscience
          
           ,
           concludes
           it
           to
           
           be
           unlawful
           for
           a
           man
           to
           pray
           against
           the
           person
           of
           the
           Pope
           ,
           though
           he
           should
           believe
           him
           to
           be
           the
           Antichrist
           ,
           but
           only
           against
           his
           Antichristian
           state
           and
           regiment
           ,
           whereby
           he
           sets
           himself
           against
           the
           Kingdom
           of
           Christ.
           As
           for
           the
           imprecations
           of
           David
           that
           are
           sometimes
           repeated
           out
           of
           the
           Psalms
           ,
           they
           are
           by
           us
           to
           be
           used
           ,
           either
           as
           the
           Historical
           part
           of
           Scripture
           ,
           or
           else
           as
           being
           directed
           against
           the
           kingdom
           of
           sin
           in
           general
           ,
           and
           the
           obdurate
           implacable
           enemies
           of
           God
           ;
           or
           as
           being
           a
           kind
           of
           Prophecies
           ,
           wherein
           the
           punishment
           and
           revenge
           of
           such
           is
           foretold
           .
        
         
           
           2.
           
           How
           may
           this
           Doctrine
           of
           mild
           and
           soft
           words
           consist
           with
           those
           severe
           Increpations
           in
           Scripture
           .
           Doth
           not
           our
           Saviour
           call
           the
           Pharisees
           ,
           
             Serpents
             ,
             and
             generation
             of
             vipers
             ,
          
           Mat.
           23.33
           ?
           and
           Herod
           by
           the
           name
           of
           
             Fox
             ,
             Luk.
          
           13.32
           ?
           Doth
           not
           the
           Apostle
           style
           some
           among
           the
           
             Philippians
             ,
             doggs
          
           ,
           Phil.
           3.2
           ?
           
             Beware
             of
             dogs
          
           ;
           and
           the
           
             Galatians
             ,
             Fools
          
           ,
           3.1
           ?
        
         
           
           To
           this
           it
           may
           be
           said
           ,
           1.
           
           That
           such
           Prophetical
           men
           as
           have
           an
           extraordinary
           spirit
           of
           discerning
           ,
           whereby
           they
           are
           able
           to
           judg
           the
           true
           state
           of
           others
           ,
           may
           use
           such
           hard
           words
           towards
           them
           ,
           which
           it
           may
           not
           be
           lawful
           for
           others
           
           to
           imitate
           ,
           as
           was
           said
           before
           concerning
           imprecations
           .
           2.
           
           Those
           that
           are
           in
           a
           publick
           station
           or
           in
           such
           a
           superior
           relation
           to
           us
           ,
           as
           doth
           authorize
           them
           to
           correct
           and
           punish
           us
           ,
           may
           likewise
           chide
           and
           reprehend
           us
           with
           severity
           ;
           but
           not
           such
           as
           are
           of
           a
           private
           condition
           ,
           or
           have
           no
           superiority
           over
           us
           .
        
         
           3.
           
           How
           may
           this
           consist
           with
           the
           duties
           of
           zeal
           and
           reproving
           ,
           
           which
           ought
           sometimes
           to
           be
           done
           with
           severity
           ,
           
             Rebuke
             them
             sharply
          
           .
           He
           that
           saith
           ,
           
             Be
             angry
             and
             sin
             not
          
           ,
           doth
           seem
           to
           suppose
           that
           a
           man
           may
           sometimes
           sin
           in
           not
           being
           angry
           ,
           when
           by
           his
           sinful
           silence
           and
           lenity
           ,
           he
           either
           really
           doth
           ,
           or
           else
           seems
           to
           consent
           unto
           ,
           and
           be
           partaker
           with
           others
           in
           their
           offences
           ?
        
         
           To
           this
           it
           may
           be
           said
           ,
           
           that
           't
           is
           not
           the
           nature
           of
           these
           things
           to
           oppose
           ,
           but
           to
           regulate
           one
           another
           .
           We
           read
           ,
           Iam.
           3.13
           .
           of
           
             meekness
             of
             wisdom
          
           ,
           that
           is
           ,
           such
           a
           wise
           mildness
           as
           will
           direct
           a
           man
           how
           to
           order
           his
           zeal
           and
           rebukes
           ,
           both
           as
           to
           the
           degrees
           ,
           objects
           ,
           occasions
           and
           manner
           of
           expressing
           them
           .
           That
           's
           a
           bottomless
           boundless
           charity
           and
           severity
           which
           extends
           alike
           to
           all
           persons
           and
           offences
           .
           Let
           the
           proper
           objects
           of
           these
           be
           duly
           distinguished
           ,
           
           and
           these
           graces
           may
           very
           well
           consist
           together
           and
           be
           subservient
           to
           one
           another
           .
           When
           the
           matter
           we
           are
           to
           speak
           to
           ,
           doth
           require
           any
           special
           indignation
           ,
           it
           should
           appear
           to
           proceed
           from
           the
           zeal
           of
           a
           displeased
           friend
           ,
           rather
           than
           the
           bitterness
           of
           a
           provoked
           enemy
           .
           It
           should
           seem
           to
           argue
           too
           much
           levity
           ,
           for
           men
           to
           accustom
           themselves
           to
           an
           Ironical
           and
           jeering
           way
           of
           rebuking
           others
           ;
           nor
           is
           it
           so
           sutable
           to
           that
           awful
           reverence
           which
           men
           should
           be
           affected
           with
           in
           the
           discharge
           of
           their
           Ministerial
           employments
           .
           And
           it
           will
           be
           too
           much
           rashness
           to
           check
           men
           in
           a
           passionate
           revengeful
           manner
           .
        
         
           
           For
           the
           Application
           of
           what
           hath
           been
           said
           ,
           I
           would
           infer
           these
           few
           Corollaries
           .
        
         
           1.
           
           If
           soft
           words
           be
           of
           such
           a
           prevailing
           efficacy
           upon
           men
           ,
           above
           such
           as
           are
           wrathful
           and
           harsh
           ,
           then
           soft
           and
           gentle
           Actions
           must
           be
           so
           too
           .
           Words
           being
           of
           no
           other
           force
           than
           as
           they
           denote
           our
           inward
           thoughts
           or
           outward
           actions
           .
           We
           read
           Hos.
           11.4
           .
           of
           the
           
             bands
             of
             a
             man
          
           ,
           and
           the
           
             cords
             of
             love
          
           ;
           implying
           ,
           that
           to
           such
           as
           have
           not
           put
           off
           the
           nature
           of
           Humanity
           ,
           there
           can
           be
           no
           such
           powerful
           obligation
           as
           that
           of
           kindness
           .
        
         
         
           2.
           
           The
           
             folly
             and
             sinfulness
             of
             hard
             speeches
             ,
          
           to
           which
           may
           be
           reduced
           
             cursing
             ,
             reviling
             ,
             upbraiding
             ,
             scoffing
          
           or
           
             taunting
             ,
             brawling
             ,
             masterliness
          
           ,
           or
           imperiousness
           of
           speech
           ,
           
             ostentation
             ,
             scorning
             ,
             churlishness
          
           and
           roughness
           ,
           or
           any
           other
           the
           like
           dispositions
           ,
           whereby
           others
           may
           be
           provoked
           to
           anger
           and
           offence
           ;
           which
           will
           not
           become
           any
           man
           that
           pretends
           to
           Christianity
           in
           his
           ordinary
           converse
           ,
           much
           less
           Ministers
           ,
           and
           least
           of
           all
           in
           the
           discharge
           of
           this
           solemn
           duty
           .
           
             Nugae
             in
             ore
             sacerdotis
             sunt
             blasphemiae
             .
          
        
         
           3.
           
           The
           
             lawfulnese
             and
             fitness
             of
             giving
             men
             the
             reverence
             and
             honour
             in
             respect
             of
             their
             proper
             Titles
             ,
             just
             praise
             and
             other
             civil
             respects
             ,
             belonging
             to
             their
             places
             and
             degrees
             .
          
           Against
           that
           melancholick
           generation
           of
           men
           ,
           of
           late
           risen
           up
           amongst
           us
           ,
           who
           place
           so
           much
           of
           their
           Religion
           in
           being
           unmannerly
           ;
           than
           which
           nothing
           is
           more
           disagreeable
           to
           the
           light
           of
           nature
           ,
           or
           to
           the
           precepts
           and
           practice
           of
           Scripture
           .
           The
           Apostle
           exhorts
           ,
           Rom.
           13.7
           .
           that
           we
           should
           
             render
             to
             all
             their
             due
             ,
             fear
             to
             whom
             fear
             ,
             and
             honour
             to
             whom
             honour
             is
             due
             .
          
           And
           1
           Pet.
           2.17
           .
           We
           are
           enjoyned
           to
           
             honour
             all
             men
          
           ,
           that
           is
           ,
           to
           give
           every
           
           
           
           
           
           man
           that
           due
           esteem
           ,
           both
           in
           our
           carriage
           and
           words
           ,
           which
           according
           to
           the
           rules
           of
           justice
           or
           charity
           ,
           may
           belong
           unto
           him
           in
           respect
           of
           his
           place
           or
           abilities
           ,
           or
           condition
           .
           The
           compellations
           of
           Lord
           and
           Father
           are
           frequently
           used
           in
           the
           
             Old
             Testament
          
           ,
           by
           way
           of
           civil
           respect
           to
           those
           in
           a
           superior
           condition
           .
           Paul
           and
           Silas
           did
           not
           give
           any
           check
           to
           the
           Iaylour
           ,
           Act.
           16.30
           .
           when
           he
           styled
           them
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Sirs
             ,
             Masters
          
           or
           
             Lords
             ▪
          
           St.
           Luke
           uses
           the
           Title
           of
           
             most
             excellent
             Theophilus
             ,
             Luk.
          
           1.3
           .
           When
           St.
           Paul
           was
           to
           speak
           publickly
           for
           himself
           before
           a
           Civil
           Judicature
           ,
           he
           doth
           with
           all
           imaginable
           softness
           insinuate
           himself
           into
           the
           good
           liking
           of
           his
           Judges
           ,
           by
           acknowledging
           his
           own
           happiness
           ,
           in
           that
           he
           was
           to
           plead
           before
           a
           Person
           so
           
             learned
             and
             expert
             in
             all
             the
             Customs
             and
             Questions
             among
             the
             Iews
          
           as
           King
           Agrippa
           was
           ,
           Act.
           26.
           and
           afterwards
           when
           he
           was
           interrupted
           in
           his
           speech
           by
           Festus
           ,
           by
           that
           rugged
           and
           reproachful
           passage
           ,
           in
           telling
           him
           
             he
             was
             mad
          
           ;
           He
           makes
           a
           soft
           and
           submissive
           answer
           to
           him
           ,
           
             I
             am
             not
             mad
             most
             noble
             Festus
             .
          
        
         
           As
           for
           that
           Objection
           ,
           Mat.
           23.8
           ,
           9.
           
           
             Call
             no
             man
             Father
             upon
             earth
             ,
             neither
             be
             ye
             called
             Masters
             .
          
           This
           cannot
           refer
           to
           
           those
           Titles
           of
           respect
           ,
           which
           concern
           Natural
           or
           Civil
           Relations
           ,
           because
           these
           words
           were
           afterward
           frequently
           used
           by
           the
           Apostles
           in
           this
           sense
           ;
           but
           they
           must
           refer
           to
           that
           signification
           of
           the
           words
           ,
           wherein
           they
           were
           given
           to
           the
           leading
           men
           of
           the
           Pharisees
           ,
           whose
           dictates
           and
           Traditions
           were
           to
           be
           received
           without
           any
           examination
           or
           dispute
           ,
           as
           if
           they
           had
           a
           masterly
           or
           paternal
           power
           over
           the
           faith
           of
           men
           ,
           and
           in
           this
           sense
           
             God
             only
             is
             our
             Father
             or
             Master
             .
          
        
         
           3.
           
           For
           the
           Reprehension
           of
           such
           as
           are
           apt
           to
           be
           transported
           unto
           bitter
           and
           provoking
           words
           .
           This
           is
           very
           unmanly
           ,
           as
           being
           against
           the
           rules
           of
           Morality
           ,
           and
           very
           unchristian
           ,
           against
           the
           precepts
           of
           the
           Gospel
           .
           Though
           others
           should
           begin
           with
           us
           by
           provoking
           language
           ,
           yet
           't
           will
           not
           be
           proper
           for
           us
           to
           return
           the
           like
           ,
           this
           were
           to
           draw
           the
           saw
           of
           contention
           ,
           which
           must
           needs
           make
           a
           very
           harsh
           ungrateful
           noise
           to
           any
           sober
           hearers
           .
           'T
           were
           more
           noble
           to
           yield
           to
           our
           adversary
           in
           this
           kind
           ,
           than
           to
           subdue
           him
           ;
           whereas
           if
           you
           do
           not
           give
           place
           to
           him
           ,
           you
           must
           give
           place
           to
           anger
           ,
           and
           that
           is
           to
           give
           place
           to
           the
           Devil
           .
           That
           whereby
           men
           use
           to
           cover
           and
           excuse
           their
           infirmities
           in
           this
           kind
           ,
           
           is
           the
           
           
           
           
           
           pretence
           that
           it
           is
           the
           sins
           of
           others
           by
           which
           they
           are
           provoked
           to
           use
           so
           much
           sharpness
           to
           them
           ;
           and
           against
           sin
           men
           ought
           to
           be
           zealously
           angry
           .
        
         
           There
           are
           two
           Considerations
           I
           would
           suggest
           to
           such
           :
           1.
           
           Have
           you
           any
           zeal
           against
           your
           own
           sins
           ,
           do
           they
           fasten
           upon
           your
           thoughts
           with
           any
           displeasure
           and
           trouble
           proportionably
           to
           the
           injuries
           you
           suffer
           from
           men
           .
           To
           pretend
           that
           your
           zeal
           is
           against
           the
           sins
           of
           others
           ,
           when
           you
           have
           little
           sense
           of
           your
           own
           must
           needs
           be
           hypocrisie
           .
           2.
           
           If
           it
           be
           a
           sense
           of
           the
           sin
           and
           fault
           of
           others
           that
           you
           are
           so
           affected
           with
           ,
           then
           you
           will
           be
           willing
           to
           use
           the
           most
           effectual
           way
           for
           the
           redressing
           of
           it
           ,
           which
           is
           by
           such
           kind
           of
           reproofs
           as
           proceed
           from
           love
           ,
           not
           anger
           or
           revenge
           ,
           such
           as
           may
           convince
           not
           exasperate
           .
           Let
           it
           be
           supposed
           that
           the
           thing
           you
           contend
           for
           is
           truth
           ,
           yet
           you
           must
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             follow
             the
             truth
             in
             love
          
           .
           If
           one
           man
           may
           be
           fierce
           and
           severe
           because
           he
           is
           in
           the
           right
           ,
           why
           then
           another
           man
           that
           doth
           but
           think
           himself
           so
           ,
           will
           be
           so
           too
           ;
           and
           at
           this
           rate
           ,
           what
           would
           become
           of
           peace
           and
           society
           amongst
           men
           ?
        
         
         
           4.
           
           I
           proceed
           to
           a
           word
           of
           Exhortation
           ,
           to
           perswade
           us
           unto
           that
           kind
           of
           softness
           and
           lenity
           in
           our
           speeches
           ,
           which
           is
           here
           commended
           .
        
         
           1.
           
           From
           the
           
             sinfulness
             ,
             danger
             ,
             mischief
          
           of
           the
           contrary
           disposition
           in
           a
           threefold
           regard
           .
        
         
           1.
           
           As
           to
           the
           effect
           of
           it
           .
           'T
           is
           quite
           opposite
           to
           the
           other
           .
           As
           
             a
             soft
             tongue
             breaks
             the
             bone
             ,
          
           so
           an
           hard
           tongue
           will
           be
           so
           far
           from
           breaking
           that
           which
           is
           hard
           ,
           nay
           or
           so
           much
           as
           that
           which
           is
           soft
           ,
           that
           it
           will
           rather
           render
           it
           more
           obdurate
           .
           
           
             Grievous
             words
             will
             stir
             up
             anger
             ,
          
           even
           amongst
           men
           of
           gentle
           and
           peaceable
           dispositions
           .
           David
           was
           a
           man
           of
           a
           meek
           and
           humble
           spirit
           ,
           and
           yet
           what
           transport
           of
           fury
           was
           he
           under
           upon
           the
           churlish
           answer
           of
           Nabal
           .
           And
           though
           at
           another
           time
           when
           his
           spirit
           was
           low
           and
           he
           was
           under
           great
           affliction
           ,
           he
           did
           with
           another
           kind
           of
           temper
           endure
           the
           revilings
           of
           Shimei
           ;
           yet
           that
           made
           an
           impression
           upon
           him
           afterwards
           ;
           and
           his
           followers
           were
           under
           no
           little
           indignation
           upon
           it
           ,
           as
           may
           appear
           by
           that
           speech
           of
           
             Abisha
             ,
             Why
             should
             this
             dead
             dog
             curse
             my
             Lord
             the
             King
             ,
             let
             me
             go
             over
             I
             pray
             thee
             ,
             and
             take
             off
             his
             head
             ,
             ver
             .
          
           9.
           
           When
           the
           people
           
           were
           assembled
           at
           the
           Coronation
           of
           Rehoboam
           ,
           
           professing
           their
           readiness
           to
           serve
           him
           ,
           and
           beseeching
           him
           to
           make
           their
           yoke
           lighter
           ,
           upon
           his
           answering
           of
           them
           roughly
           ,
           you
           know
           what
           a
           mischievous
           consequence
           happened
           .
        
         
           2.
           
           The
           Punishment
           belonging
           to
           it
           .
           There
           are
           many
           severe
           threats
           and
           judgments
           denounced
           in
           Scripture
           against
           
             hard
             speeches
          
           .
           Psal.
           12.3
           .
           
             The
             Lord
             will
             cut
             off
             the
             tongue
             that
             speaketh
             proud
             things
             .
          
           Pride
           is
           the
           principle
           of
           this
           hardness
           ,
           as
           humility
           is
           of
           softness
           ,
           Mat.
           5.22
           .
           
             Whosoever
             shall
             say
             to
             his
             brother
             ,
             Racha
             ,
             i.
             e.
          
           whosoever
           shall
           out
           of
           anger
           call
           him
           vain
           empty
           fellow
           ,
           shall
           be
           in
           danger
           of
           the
           Council
           ,
           or
           the
           punishment
           of
           stoning
           ;
           whosoever
           shall
           use
           any
           more
           virulent
           opprobrious
           expressions
           ,
           and
           
             call
             him
             fool
          
           ,
           shall
           be
           in
           danger
           of
           the
           Vivicomburium
           ,
           to
           be
           burnt
           alive
           ,
           (
           i.e.
           )
           there
           shall
           hereafter
           at
           the
           last
           judgment
           be
           such
           a
           kind
           of
           gradation
           in
           the
           punishment
           of
           these
           sins
           ,
           as
           there
           are
           for
           the
           most
           Capital
           offences
           among
           men
           .
           One
           of
           the
           principal
           things
           that
           men
           shall
           hereafter
           be
           condemned
           for
           ,
           when
           
             the
             Lord
             cometh
             with
             ten
             thousand
             of
             his
             Saints
             to
             execute
             judgment
             ,
          
           is
           
             their
             hard
             speeches
             ,
             Iude
          
           15.
           
        
         
         
           3.
           
           'T
           is
           
             an
             indication
             of
             a
             rough
             and
             unhewen
             spirit
             ,
          
           not
           reduced
           from
           its
           natural
           ferity
           and
           savageness
           ;
           not
           polished
           by
           education
           ,
           not
           tamed
           and
           made
           gentle
           for
           civil
           converse
           .
           
             A
             Fool
             will
             upbraid
             churlishly
             ,
             Ecclus.
          
           18.18
           .
           'T
           is
           for
           a
           Nabal
           to
           use
           hard
           words
           .
           All
           kind
           of
           cruelty
           is
           commonly
           an
           argument
           of
           cowardice
           .
           There
           is
           not
           usually
           a
           surer
           sign
           of
           an
           inveterate
           ill
           nature
           ,
           than
           the
           habit
           of
           sharp
           provoking
           speeches
           .
           Witness
           the
           Son
           of
           
             Sirach
             ,
             Ecclus.
          
           23.15
           .
           
             The
             man
             that
             is
             accustomed
             to
             opprobrious
             words
             ,
             will
             never
             be
             reformed
             all
             the
             days
             of
             his
             life
             .
          
           'T
           is
           the
           work
           of
           a
           Shimei
           and
           a
           Rabshekah
           to
           revile
           ,
           who
           upon
           that
           account
           are
           infamous
           to
           a
           Proverb
           .
           'T
           is
           observable
           that
           in
           the
           distribution
           of
           the
           Tribes
           ,
           betwixt
           mount
           Gerizim
           and
           mount
           Ebal
           ,
           for
           the
           work
           of
           blessing
           and
           cursing
           ;
           those
           Tribes
           for
           the
           most
           part
           were
           appointed
           to
           stand
           upon
           mount
           Ebal
           ,
           who
           were
           the
           children
           of
           the
           bondwomen
           ,
           less
           noble
           and
           generous
           than
           the
           rest
           ,
           and
           so
           the
           fitter
           for
           this
           harsh
           and
           servile
           work
           .
        
         
           2.
           
           There
           are
           other
           motives
           to
           this
           purpose
           ,
           to
           be
           derived
           from
           the
           benefit
           and
           advantage
           of
           soft
           words
           ,
           besides
           the
           efficacy
           and
           power
           of
           them
           .
        
         
         
           1.
           
           They
           are
           of
           great
           Ornament
           ;
           which
           should
           be
           a
           prevailing
           motive
           .
           Men
           usually
           put
           an
           high
           value
           upon
           ,
           and
           take
           great
           pains
           for
           those
           abilities
           which
           will
           render
           their
           speech
           graceful
           and
           acceptable
           ,
           to
           which
           nothing
           will
           contribute
           more
           than
           this
           .
           Upon
           which
           account
           the
           Scripture
           styles
           it
           by
           this
           name
           ,
           that
           very
           Word
           which
           in
           one
           place
           is
           called
           
             kindness
             of
             the
             tongue
          
           ,
           in
           another
           place
           is
           rendered
           goodliness
           ,
           
           Isa.
           40.6
           .
           
             All
             flesh
             is
             grass
             ,
             and
             the
             goodliness
             ,
          
           &c.
           implying
           that
           nothing
           is
           more
           comely
           and
           graceful
           than
           this
           .
        
         
           2.
           
           It
           s
           
             suitableness
             to
             our
             profession
          
           ,
           from
           the
           pattern
           set
           us
           by
           our
           
             Lord
             and
             Master
             .
             Meekness
          
           was
           
             the
             grace
             of
             his
             lips
             ;
             when
             he
             was
             reviled
             ,
             he
             reviled
             not
             again
             ,
             when
             he
             suffered
             he
             threatned
             not
             ,
          
           1
           Pet.
           2.23
           .
           He
           was
           mild
           and
           gentle
           towards
           his
           betrayers
           ,
           accusers
           ,
           condemners
           ,
           crucifiers
           ,
           
             As
             a
             sheep
             before
             his
             shearer
             .
          
           And
           he
           hath
           prescribed
           our
           imitation
           of
           him
           in
           this
           ,
           as
           the
           surest
           way
           to
           
             find
             rest
             for
             our
             souls
             ,
             Mat.
          
           11.29
           .
           'T
           is
           for
           dogs
           and
           swine
           to
           bark
           and
           tear
           ,
           and
           bite
           one
           another
           ;
           Christians
           are
           ,
           or
           should
           be
           ,
           sheep
           and
           lambs
           .
        
         
           In
           brief
           ,
           't
           is
           a
           qualification
           this
           ,
           that
           is
           usually
           an
           indication
           of
           wisdom
           and
           
           greatness
           of
           mind
           ,
           't
           is
           profitable
           to
           humane
           society
           ,
           acceptable
           to
           God
           ,
           pleasing
           to
           men
           ,
           advantageous
           to
           our
           quiet
           ,
           honour
           ,
           safety
           ,
           and
           therefore
           upon
           all
           these
           accounts
           may
           justly
           challenge
           our
           care
           and
           study
           .
        
         
           I
           have
           been
           forced
           to
           run
           over
           some
           of
           these
           things
           but
           slightly
           ,
           for
           fear
           of
           being
           tedious
           .
           And
           Oh
           that
           what
           I
           have
           said
           might
           effectually
           prevail
           with
           men
           ,
           
             to
             lay
             aside
             all
             that
             bitterness
             and
             wrath
             ,
             and
             evil
             speaking
             ,
          
           which
           persons
           of
           different
           perswasions
           have
           in
           all
           times
           ,
           been
           prone
           to
           ;
           that
           we
           might
           in
           this
           kind
           unanimously
           join
           our
           hearts
           ,
           and
           tongues
           and
           pens
           ,
           to
           promote
           the
           publick
           peace
           and
           prosperity
           both
           of
           Church
           and
           State.
           What
           kind
           of
           importunities
           and
           obsecrations
           should
           we
           not
           use
           towards
           one
           another
           for
           this
           end
           .
           But
           men
           can
           but
           speak
           to
           the
           ear
           ,
           't
           is
           God
           that
           must
           speak
           to
           the
           heart
           ;
           let
           us
           beseech
           him
           ,
           the
           God
           of
           all
           patience
           and
           comfort
           ,
           that
           he
           would
           bestow
           upon
           us
           soft
           hearts
           ,
           and
           soft
           tongues
           ;
           that
           he
           would
           
             set
             a
             watch
             before
             our
             mouths
             ,
             and
             keep
             the
             door
             of
             our
             lips
          
           ;
           that
           upon
           the
           experience
           we
           have
           had
           ,
           of
           the
           mischief
           of
           mutual
           exasperations
           ,
           we
           may
           now
           every
           one
           of
           us
           apply
           our
           
           selves
           to
           the
           most
           effectual
           means
           for
           composing
           the
           spirits
           of
           men
           ,
           and
           healing
           their
           differences
           ,
           that
           laying
           aside
           all
           other
           provocations
           ,
           we
           may
           make
           this
           our
           business
           ,
           
             to
             consider
             one
             another
             ,
             to
             provoke
             unto
             love
             and
             good
             works
             .
          
        
      
       
         
         
           The
           Thirteenth
           Sermon
           .
        
         
           
             PHIL.
             IV.
             5
             .
          
           
             
               Let
               your
               moderation
               be
               known
               unto
               all
               men
               ,
               the
               Lord
               is
               at
               hand
               .
            
          
        
         
           THESE
           Words
           are
           among
           several
           other
           precepts
           and
           counsels
           which
           seem
           to
           have
           no
           connexion
           with
           one
           another
           ,
           and
           therefore
           I
           shall
           handle
           them
           absolutely
           without
           any
           reference
           to
           the
           Context
           .
        
         
           And
           there
           are
           these
           three
           parts
           considerable
           in
           the
           words
           :
           
             
               1.
               
               A
               Duty
               enjoined
               ,
               Moderation
               .
            
             
               2.
               
               The
               extent
               or
               manner
               of
               its
               being
               exercised
               ,
               it
               must
               
                 be
                 known
                 unto
                 all
                 men
              
               .
            
             
               3.
               
               A
               reason
               or
               argument
               to
               enforce
               it
               ,
               
                 The
                 Lord
                 is
                 at
                 hand
              
               .
            
          
        
         
           I
           have
           severed
           the
           Text
           into
           these
           parts
           for
           the
           more
           orderly
           explication
           
           of
           the
           several
           Terms
           contained
           in
           it
           .
        
         
           I.
           Concerning
           the
           virtue
           enjoined
           ,
           
             your
             Moderation
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           In
           the
           Original
           't
           is
           an
           Adjective
           put
           Substantively
           ,
           wherein
           there
           is
           a
           peculiar
           elegance
           and
           Emphasis
           .
           The
           Syriac
           and
           Arabic
           render
           it
           mansuetudo
           ,
           meekness
           .
           The
           
             Vulgar
             ,
             Arias
             Montanus
          
           ,
           and
           others
           ,
           modestia
           ,
           modesty
           ,
           a
           composedness
           of
           life
           and
           manners
           .
           The
           
             Aethiopic
             ,
             Autoritas
             vestra
          
           ,
           your
           Autority
           ;
           for
           which
           there
           seems
           to
           be
           very
           little
           ground
           in
           the
           signification
           of
           the
           word
           .
           Others
           Humanitas
           :
           Our
           
             old
             Translation
          
           did
           render
           it
           by
           the
           word
           Patience
           .
           And
           the
           same
           original
           word
           is
           by
           our
           
             present
             Translation
          
           so
           rendred
           ,
           1
           Tim.
           3.3
           .
           Not
           given
           to
           filthy
           lucre
           ,
           but
           patient
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ▪
           sometimes
           't
           is
           translated
           clemency
           or
           
             courtesie
             ,
             Act.
          
           24.4
           .
           sometimes
           gentleness
           ,
           2
           Cor
           ,
           10.1
           .
           Titus
           3.2
           .
           Iam.
           3.17
           .
           1
           Pet.
           2.18
           .
        
         
           The
           Hebrews
           express
           the
           same
           notion
           by
           three
           words
           ,
           derived
           from
           the
           root
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           The
           one
           signifying
           rectitude
           ,
           the
           other
           
             readiness
             to
             pardon
          
           ,
           the
           other
           Peace
           .
        
         
           
           The
           Philosopher
           in
           his
           Ethicks
           ,
           where
           he
           treats
           particularly
           of
           it
           ,
           makes
           it
           to
           be
           a
           species
           or
           branch
           of
           Iustice
           ,
           whereby
           
           we
           are
           directed
           and
           inclined
           to
           supply
           that
           by
           right
           reason
           ,
           which
           is
           not
           provided
           for
           in
           the
           words
           of
           the
           written
           Law.
           Because
           't
           is
           not
           possible
           in
           the
           making
           of
           general
           Rules
           or
           Laws
           to
           foresee
           all
           such
           particular
           cases
           and
           circumstances
           as
           may
           happen
           .
           Therefore
           that
           habit
           whereby
           a
           man
           is
           inabled
           and
           inclined
           to
           deal
           according
           to
           the
           equitable
           sense
           of
           the
           Law
           ,
           and
           to
           allow
           for
           such
           particular
           circumstances
           as
           may
           make
           a
           real
           difference
           in
           several
           Cases
           ,
           this
           is
           styled
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           equity
           ,
           which
           is
           a
           moral
           virtue
           placed
           betwixt
           the
           two
           extremes
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           rigour
           ,
           or
           
             summum
             jus
          
           on
           the
           one
           hand
           ,
           insisting
           too
           much
           upon
           the
           letter
           ;
           and
           
             relaxatio
             nimia
          
           ,
           remitting
           too
           much
           from
           the
           true
           sense
           of
           it
           ,
           on
           the
           other
           hand
           .
           Now
           both
           these
           extremes
           ,
           the
           excess
           and
           the
           defect
           being
           evidently
           vices
           ,
           it
           must
           thence
           necessarily
           follow
           ,
           that
           the
           medium
           betwixt
           them
           must
           be
           a
           virtue
           ,
           and
           have
           in
           it
           the
           obligation
           of
           a
           duty
           .
        
         
           So
           that
           he
           who
           in
           those
           things
           which
           the
           Law-giver
           could
           not
           particularly
           provide
           for
           doth
           judg
           according
           to
           the
           equitable
           sense
           of
           the
           Law
           ,
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           an
           equal
           Magistrate
           .
           And
           he
           who
           in
           such
           a
           case
           is
           willing
           to
           depart
           from
           his
           
           own
           strict
           right
           ,
           out
           of
           compliance
           with
           that
           meaning
           which
           the
           Legislator
           would
           in
           such
           a
           case
           have
           particularly
           determined
           could
           he
           have
           foreseen
           it
           ,
           is
           
             homo
             aequus
          
           ,
           as
           a
           private
           person
           .
        
         
           But
           now
           besides
           this
           forinsecal
           notion
           of
           the
           word
           as
           it
           refers
           to
           positive
           Laws
           ,
           and
           the
           dispensation
           of
           justice
           ,
           there
           may
           yet
           be
           another
           more
           general
           sense
           of
           it
           ,
           with
           relation
           to
           all
           kind
           of
           differences
           and
           contests
           amongst
           men
           ,
           whether
           in
           matters
           of
           Opinion
           or
           Interest
           ;
           wherein
           they
           should
           demean
           themselves
           towards
           one
           another
           with
           such
           a
           kind
           of
           temper
           as
           may
           be
           mutually
           best
           for
           all
           ,
           and
           may
           in
           the
           various
           changes
           and
           revolutions
           of
           things
           ,
           most
           promote
           the
           good
           of
           mankind
           .
           And
           so
           't
           is
           a
           virtue
           inclining
           us
           to
           such
           a
           kind
           of
           benign
           and
           equitable
           temper
           in
           our
           conversing
           with
           one
           another
           ,
           whereby
           we
           may
           endeavour
           to
           preserve
           concord
           and
           amity
           in
           our
           treating
           concerning
           those
           things
           about
           which
           we
           differ
           .
        
         
           There
           are
           some
           virtues
           that
           go
           under
           several
           names
           ,
           and
           yet
           are
           of
           the
           same
           family
           and
           very
           near
           of
           kin
           ,
           being
           differenced
           rather
           modally
           than
           specifically
           ,
           from
           the
           quality
           and
           condition
           of
           the
           person
           by
           whom
           they
           are
           to
           be
           exercised
           .
           
           So
           the
           same
           virtue
           which
           in
           the
           generality
           of
           men
           we
           call
           
             meekness
             and
             gentleness
          
           ,
           this
           in
           superiours
           is
           styled
           ▪
           clemency
           ,
           which
           is
           
             lenitas
             superioris
             adversus
             inferiorem
          
           .
           Not
           that
           it
           hath
           any
           different
           form
           or
           act
           ,
           but
           is
           only
           distinguished
           by
           the
           object
           towards
           whom
           't
           is
           exercised
           ,
           namely
           towards
           those
           of
           an
           inferior
           rank
           .
           And
           thus
           it
           is
           with
           this
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           is
           a
           kind
           of
           meekness
           ,
           with
           this
           peculiar
           difference
           that
           it
           refers
           more
           especially
           to
           matters
           of
           controversie
           ,
           and
           doth
           always
           incline
           to
           the
           most
           amicable
           and
           gentle
           way
           in
           judging
           of
           and
           accommodating
           of
           things
           ,
           and
           such
           a
           prudent
           relaxation
           of
           the
           utmost
           rigor
           ,
           as
           right
           reason
           shall
           direct
           according
           to
           the
           variety
           of
           cases
           and
           circumstances
           .
        
         
           And
           this
           I
           conceive
           to
           be
           the
           most
           proper
           notion
           of
           this
           word
           ,
           according
           to
           its
           true
           scope
           and
           extent
           .
           There
           are
           several
           other
           virtues
           of
           affinity
           to
           it
           ,
           being
           either
           fruits
           or
           concomitants
           of
           it
           ,
           which
           I
           may
           have
           occasion
           to
           speak
           of
           afterwards
           .
        
         
           II.
           The
           Second
           particular
           observed
           in
           the
           words
           ,
           was
           the
           extent
           or
           manner
           of
           this
           virtues
           being
           exercised
           ,
           it
           must
           be
           
             known
             unto
             all
             men
          
           ,
           which
           phrase
           may
           signifie
           three
           these
           things
           .
        
         
         
           1.
           
           Those
           manifest
           and
           real
           proofs
           we
           are
           to
           give
           of
           this
           Virtue
           ;
           which
           must
           be
           such
           as
           may
           be
           seen
           and
           
             known
             unto
             all
             men
          
           .
           It
           must
           not
           only
           be
           internal
           as
           to
           our
           temper
           and
           frame
           of
           mind
           ,
           but
           external
           too
           in
           all
           our
           dealings
           and
           carriage
           towards
           others
           .
        
         
           2.
           
           That
           it
           be
           signal
           and
           eminent
           as
           to
           the
           degree
           of
           it
           ,
           as
           being
           one
           of
           those
           properties
           whereby
           Christians
           are
           to
           be
           distinguished
           from
           other
           Professions
           and
           Sects
           of
           men
           in
           the
           world
           .
           Their
           light
           must
           
             so
             shine
             before
             men
             ,
             that
             others
             seeing
             their
             good
             works
             ,
          
           may
           speak
           well
           of
           them
           .
           They
           must
           
             adorn
             the
             doctrine
          
           they
           profess
           ,
           by
           such
           a
           demeanour
           as
           may
           win
           over
           others
           to
           a
           love
           of
           it
           .
        
         
           3.
           
           That
           it
           be
           universal
           as
           to
           the
           extent
           of
           it
           ,
           both
           in
           regard
           of
           the
           
             Acts
             ,
             Objects
          
           and
           Occasions
           of
           it
           ,
           by
           shewing
           equity
           and
           moderation
           in
           all
           businesses
           ,
           towards
           all
           persons
           ,
           as
           well
           inferiors
           as
           superiors
           ,
           the
           unconverted
           Gentiles
           ,
           and
           the
           contentious
           Iews
           ;
           that
           neither
           of
           these
           may
           have
           any
           just
           ground
           
             to
             accuse
             our
             good
             conversation
          
           .
           'T
           is
           no
           difficult
           matter
           for
           men
           to
           be
           fair
           and
           kind
           ,
           and
           moderate
           towards
           such
           as
           are
           of
           the
           same
           way
           ,
           and
           agree
           with
           them
           in
           the
           main
           .
           This
           is
           but
           a
           common
           and
           low
           
           attainment
           ,
           and
           is
           not
           thank-worthy
           ,
           doth
           not
           deserve
           any
           peculiar
           commendation
           .
           The
           rules
           of
           Christianity
           do
           oblige
           to
           a
           greater
           extent
           of
           it
           ,
           namely
           that
           it
           should
           be
           towards
           all
           men
           .
        
         
           III.
           The
           Third
           particular
           observed
           in
           the
           words
           is
           the
           reason
           or
           argument
           to
           enforce
           this
           duty
           ,
           
             The
             Lord
             is
             at
             hand
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             propè
             ,
          
           he
           is
           near
           .
           Which
           phrase
           is
           capable
           of
           various
           senses
           .
           It
           may
           refer
           either
           ,
        
         
           1.
           
           To
           his
           presence
           with
           us
           ,
           and
           knowledg
           of
           our
           actions
           .
           He
           always
           looks
           on
           ,
           and
           takes
           notice
           what
           our
           carriage
           and
           demeanour
           is
           ;
           whether
           it
           be
           with
           that
           gentleness
           and
           equity
           towards
           others
           ,
           as
           his
           is
           towards
           us
           .
           He
           observes
           all
           our
           ways
           ,
           and
           therefore
           we
           had
           need
           to
           demean
           our selves
           as
           being
           under
           his
           eye
           .
        
         
           2.
           
           Sometimes
           this
           phrase
           of
           Gods
           being
           near
           doth
           refer
           to
           approaching
           judgments
           .
           So
           the
           time
           of
           the
           destruction
           of
           Ierusalem
           is
           styled
           the
           
             coming
             of
             the
             day
             of
             Christ
             ,
          
           when
           he
           should
           execute
           temporal
           judgments
           upon
           his
           enemies
           .
           Upon
           which
           account
           St.
           Iohn
           styles
           that
           age
           by
           the
           name
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             last
             hour
          
           ,
           1
           Ioh.
           2.18
           .
           So
           likewise
           is
           that
           place
           interpreted
           ,
           Heb.
           10.37
           .
           
           
             Ye
             have
             need
             of
             patience
             ,
             for
             yet
             a
             little
             while
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             he
             that
             shall
             come
             will
             come
             and
             will
             not
             tarry
             .
          
           The
           scope
           of
           it
           being
           to
           comfort
           them
           that
           were
           ready
           to
           fall
           off
           from
           Christianity
           ,
           upon
           the
           persecution
           of
           the
           Iews
           ,
           amongst
           whom
           the
           Hebrew
           Christians
           lived
           .
        
         
           3.
           
           He
           is
           near
           in
           respect
           of
           his
           coming
           to
           Judgment
           ,
           and
           that
           in
           a
           twofold
           respect
           .
        
         
           1.
           
           In
           regard
           of
           every
           mans
           particular
           judgment
           at
           the
           time
           of
           his
           death
           .
           'T
           is
           but
           a
           little
           while
           that
           we
           are
           to
           continue
           in
           this
           world
           ,
           we
           must
           shortly
           die
           ,
           none
           of
           these
           lesser
           things
           are
           worth
           our
           eager
           contention
           .
           We
           should
           so
           demean
           our selves
           at
           the
           present
           ,
           as
           may
           bring
           us
           comfort
           at
           the
           last
           .
        
         
           2.
           
           In
           respect
           of
           the
           general
           Judgment
           .
           That
           time
           cannot
           be
           far
           off
           ,
           
             The
             end
             of
             all
             things
             is
             at
             hand
             ,
          
           1
           Pet.
           4.7
           .
           
             He
             that
             shall
             come
             will
             come
             and
             will
             not
             tarry
             .
          
           
           
             The
             Iudg
             is
             at
             the
             door
             ,
             Iam.
          
           5.9
           .
           There
           are
           several
           passages
           in
           the
           
             New
             Testament
          
           ,
           which
           seem
           to
           intimate
           as
           if
           the
           Christians
           in
           the
           Apostles
           times
           did
           expect
           that
           this
           day
           should
           come
           before
           the
           end
           of
           that
           generation
           .
           Which
           St.
           Paul
           doth
           caution
           them
           against
           ,
           2
           Thes.
           
           2.2
           .
           
             Be
             not
             soon
             shaken
             in
             mind
             or
             troubled
             as
             if
             the
             day
             of
             Christ
             were
             at
             hand
             .
          
           So
           near
           at
           hand
           it
           was
           not
           .
           The
           belief
           and
           expectation
           of
           that
           ,
           as
           if
           this
           were
           the
           sense
           of
           those
           Prophecies
           concerning
           it
           ,
           might
           upon
           the
           disappointment
           of
           it
           ,
           prove
           a
           temptation
           to
           unbelief
           and
           Apostasie
           from
           the
           Christian
           faith
           :
           And
           therefore
           the
           Apostle
           thinks
           fit
           to
           rectifie
           that
           mistake
           and
           prevent
           the
           further
           progress
           of
           it
           .
           But
           yet
           since
           no
           man
           knew
           when
           that
           day
           and
           hour
           would
           come
           ,
           Christians
           ought
           always
           to
           demean
           themselves
           as
           if
           it
           were
           at
           hand
           ,
           and
           to
           live
           in
           a
           continual
           expectation
           of
           that
           time
           when
           Christ
           shall
           come
           to
           judg
           the
           world
           and
           to
           vindicate
           his
           Saints
           :
           When
           he
           shall
           
             render
             to
             every
             man
             according
             to
             his
             works
             ,
          
           to
           them
           who
           by
           a
           moderate
           demeanour
           of
           themselves
           ,
           amidst
           the
           various
           conditions
           of
           this
           life
           ,
           and
           
             by
             a
             patient
             continuance
             in
             well-doing
             seek
             for
             glory
             and
             honour
             ,
             eternal
             life
             .
          
           But
           to
           them
           that
           are
           violent
           and
           
             contentious
             ,
             tribulation
          
           and
           
             anguish
             ,
             Rom.
          
           2.7
           ,
           8.
           
           And
           therefore
           there
           is
           upon
           this
           account
           very
           good
           reason
           why
           
             our
             moderation
             should
             be
             known
             unto
             all
             men
             .
          
        
         
         
           The
           words
           thus
           explained
           will
           afford
           this
           Observation
           :
        
         
           
             'T
             is
             the
             duty
             of
             Christians
             to
             give
             signal
             testimony
             of
             their
             equity
             and
             moderation
             upon
             all
             occasions
             of
             difference
             and
             contest
             with
             one
             another
             :
          
           Not
           to
           insist
           upon
           the
           utmost
           rigour
           of
           things
           ,
           but
           to
           be
           ready
           to
           comply
           with
           all
           such
           gentle
           and
           prudent
           expedients
           ,
           as
           may
           help
           to
           heal
           and
           accommodate
           the
           differences
           amongst
           them
           .
        
         
           Though
           this
           word
           Moderation
           do
           but
           seldom
           occur
           in
           Scripture
           ,
           being
           scarce
           any
           where
           else
           used
           but
           here
           :
           yet
           that
           which
           is
           the
           substance
           and
           meaning
           of
           it
           ,
           is
           frequently
           commanded
           ,
           and
           the
           contrary
           thereunto
           prohibited
           ,
           under
           different
           expressions
           in
           other
           places
           of
           Scripture
           .
           This
           some
           conceive
           to
           be
           the
           sense
           of
           that
           place
           ,
           Eccles.
           7.7
           .
           
             Be
             not
             righteous
             over
             much
             ,
             neither
             make
             thy self
             over
             wise
             ,
             why
             shouldst
             thou
             destroy
             thy self
             .
             (
             i.
             e.
             )
          
           insist
           not
           upon
           the
           utmost
           extremity
           of
           things
           ,
           as
           if
           it
           were
           wisdom
           to
           take
           all
           the
           advantages
           you
           could
           from
           the
           strict
           letter
           of
           the
           Law.
           This
           were
           the
           readiest
           way
           
             to
             destroy
             your self
          
           by
           teaching
           other
           men
           to
           do
           the
           like
           against
           
           you
           ;
           there
           being
           no
           safety
           for
           any
           one
           ,
           if
           every
           one
           must
           use
           another
           according
           to
           the
           utmost
           rigour
           .
           Prov.
           19.11
           .
           
             It
             is
             the
             glory
             of
             a
             man
             to
             pass
             over
             a
             transgression
             .
          
           Men
           may
           think
           to
           get
           the
           repute
           of
           strictness
           and
           zeal
           by
           being
           rigid
           and
           severe
           towards
           the
           failings
           of
           others
           :
           But
           't
           is
           a
           much
           more
           glorious
           thing
           to
           shew
           gentleness
           and
           forbearance
           towards
           them
           ;
           It
           argues
           a
           man
           to
           have
           a
           noble
           and
           generous
           mind
           ,
           and
           a
           real
           sense
           of
           humanity
           .
        
         
           There
           are
           several
           other
           expressions
           to
           this
           purpose
           in
           the
           
             New
             Testament
          
           .
           As
           Ephes.
           4.1
           ,
           2.
           
           
             I
             beseech
             you
             that
             ye
             walk
             worthy
             of
             that
             vocation
             wherewith
             ye
             are
             called
             ,
             in
             all
             lowliness
             and
             meekness
             ,
             with
             long
             suffering
             ,
             forbearing
             one
             another
             in
             love
             .
             v.
          
           32.
           
           
             And
             be
             ye
             kind
             to
             one
             another
             ,
             tender
             hearted
             ,
             forgiving
             one
             another
             ,
             even
             as
             God
             for
             Christs
             sake
             hath
             forgiven
             you
             .
          
        
         
           Phil.
           2.3
           .
           
             Let
             nothing
             be
             done
             through
             strife
             or
             vain
             glory
             ,
             but
             in
             lowliness
             of
             mind
             let
             each
             esteem
             others
             better
             than
             themselves
             .
             v.
          
           14.
           
        
         
           Gentleness
           is
           reckoned
           as
           
             the
             fruit
             of
             the
             Spirit
             ,
             Gal.
          
           5.22
           .
           A
           mark
           of
           that
           
             wisdom
             which
             is
             from
             above
             ,
             Iam.
          
           3.17
           .
           an
           inseparable
           property
           of
           
             the
             servant
             of
             
             the
             Lord
             ,
          
           who
           
             must
             not
             strive
             ,
             but
             be
             gentle
             ,
             shewing
             all
             meekness
             to
             all
             men
             ,
          
           2
           Tim.
           2.24
           .
        
         
           
             Finally
             Brethren
             ,
             have
             compassion
             one
             of
             another
             ,
             be
             pitiful
             ,
             be
             courteous
             ,
             not
             rendring
             evil
             for
             evil
             ,
             or
             railing
             for
             railing
             ,
             but
             contrarywise
             blessing
             ,
          
           1
           Pet.
           3.8
           ,
           9.
           
        
         
           It
           were
           easie
           to
           back
           these
           precepts
           by
           several
           examples
           out
           of
           Scripture
           .
           That
           of
           
           Abraham's
           carriage
           in
           the
           contest
           betwixt
           him
           and
           his
           Nephew
           Lot
           ,
           who
           for
           peace
           sake
           was
           willing
           to
           recede
           from
           his
           own
           right
           ,
           and
           give
           him
           his
           choice
           ,
           that
           
             there
             might
             be
             no
             strife
             betwixt
             them
             ,
             because
             they
             were
             brethren
             ,
             Gen.
          
           13.8
           .
        
         
           That
           of
           our
           Saviour
           in
           his
           yielding
           ●o
           pay
           tribute
           for
           the
           avoiding
           of
           offence
           ,
           to
           which
           in
           strictness
           he
           was
           not
           obliged
           ,
           Mat.
           17.27
           .
           He
           was
           the
           great
           ●xemplar
           as
           of
           all
           others
           ,
           so
           particularly
           of
           this
           Christian
           grace
           .
           
             I
             beseech
             you
             brethren
             by
             the
             meekness
             and
             gentleness
             of
             Christ
             ,
          
           2
           Cor.
           10.1
           .
        
         
           St.
           Paul
           himself
           was
           as
           eminent
           for
           the
           practice
           of
           this
           duty
           ,
           as
           for
           the
           pressing
           of
           it
           upon
           others
           :
           In
           his
           
             becoming
             all
             things
             to
             all
             men
             ,
          
           1
           Cor.
           9.22
           .
           and
           
             in
             pleasing
             all
             men
             in
             all
             things
             ,
             not
             seeking
             
             his
             own
             profit
             ,
             but
             the
             profit
             of
             many
             ,
             that
             they
             might
             be
             saved
             ,
          
           1
           Cor.
           10.33
           .
        
         
           Suitable
           to
           this
           was
           that
           carriage
           of
           the
           Council
           of
           the
           
             Apostles
             ,
             Act.
          
           15.
           in
           their
           not
           insisting
           upon
           the
           strict
           right
           of
           things
           ,
           but
           accommodating
           those
           Controversies
           of
           the
           Primitive
           times
           about
           the
           Iewish
           Rites
           ,
           by
           such
           a
           Moderate
           expedient
           ,
           as
           might
           most
           effectually
           heal
           and
           compose
           those
           differences
           .
        
         
           There
           are
           two
           kinds
           of
           Reasons
           by
           which
           I
           would
           confirm
           the
           necessity
           of
           this
           duty
           .
           In
           respect
           of
           God
           and
           Man.
           
        
         
           1.
           
           In
           respect
           of
           God.
           
        
         
           
             1.
             
             
               He
               is
               at
               hand
            
             .
          
           
             2.
             
             
               He
               deals
               so
               with
               us
            
             .
          
        
         
           1.
           
           
             He
             is
             at
             hand
          
           ;
           
           which
           is
           the
           Argument
           in
           the
           Text
           ,
           
             He
             is
             near
          
           ,
           being
           always
           
             about
             our
             paths
          
           ,
           and
           
             about
             our
             beds
          
           ,
           he
           
             spies
             out
             all
             our
             goings
          
           .
           He
           observes
           our
           carriage
           ,
           to
           animadvert
           upon
           our
           failings
           ,
           to
           assist
           and
           relieve
           us
           in
           our
           necessities
           ,
           so
           that
           we
           need
           not
           fear
           any
           prejudice
           from
           others
           upon
           this
           account
           .
           If
           they
           shall
           from
           our
           Moderation
           be
           so
           much
           the
           more
           ready
           to
           injure
           us
           ,
           He
           will
           be
           as
           ready
           to
           vindicate
           and
           reward
           us
           .
           Psal.
           76.9
           .
           
             He
             will
             arise
             to
             
             judgment
             ,
             to
             save
             all
             the
             meek
             of
             the
             earth
          
           ;
           here
           in
           this
           life
           .
           But
           besides
           ,
           he
           is
           near
           in
           respect
           of
           that
           
             final
             judgment
          
           and
           account
           he
           will
           call
           us
           unto
           at
           the
           last
           :
        
         
           Either
           
             
               1.
               
               Particular
               .
            
             
               2.
               
               General
               .
            
          
        
         
           1.
           
           Particular
           at
           every
           mans
           death
           ,
           that
           time
           cannot
           be
           far
           off
           .
           When
           a
           few
           days
           are
           come
           we
           must
           all
           
             go
             to
             the
             place
             whence
             we
             shall
             not
             return
             .
          
           Then
           all
           other
           things
           will
           forsake
           us
           and
           vanish
           away
           ,
           and
           nothing
           will
           be
           of
           any
           real
           value
           to
           us
           ,
           but
           the
           conscience
           of
           well-doing
           ,
           which
           will
           go
           along
           with
           us
           ,
           and
           abide
           with
           us
           for
           ever
           .
           Men
           are
           here
           apt
           to
           put
           the
           greatest
           estimate
           upon
           those
           things
           that
           concern
           their
           secular
           interests
           and
           advantages
           ,
           whereas
           such
           matters
           will
           be
           of
           little
           use
           to
           us
           then
           :
           And
           't
           is
           usually
           mens
           being
           immersed
           in
           these
           lesser
           designs
           about
           some
           worldly
           selfish
           advantage
           that
           makes
           them
           more
           eager
           and
           fierce
           about
           other
           matters
           of
           difference
           .
        
         
           They
           that
           are
           of
           a
           narrow
           contracted
           soul
           in
           respect
           of
           their
           possessions
           ,
           have
           not
           usually
           any
           largeness
           or
           generosity
           of
           mind
           in
           reference
           to
           opinion
           .
        
         
           2.
           
           He
           is
           
             at
             hand
          
           likewise
           in
           respect
           
           of
           his
           general
           judgment
           ;
           when
           he
           will
           not
           only
           
             judg
             the
             world
             in
             equity
          
           ,
           as
           the
           Psalmist
           speaks
           ,
           Psal.
           98.9
           .
           but
           for
           their
           equity
           likewise
           ;
           when
           there
           shall
           be
           a
           particular
           account
           required
           of
           men
           for
           their
           works
           of
           
             Mercy
             ,
             Kindness
             and
             Pity
          
           ,
           and
           according
           as
           their
           carriage
           hath
           been
           in
           these
           respects
           here
           ,
           so
           shall
           their
           condition
           be
           hereafter
           ;
           when
           there
           shall
           be
           special
           notice
           taken
           of
           mens
           severe
           and
           rigorous
           demeanour
           in
           beating
           and
           insulting
           over
           their
           fellow-servants
           .
           How
           can
           such
           persons
           answer
           it
           then
           ,
           when
           they
           shall
           expect
           mercy
           for
           themselves
           ,
           and
           yet
           have
           not
           been
           ready
           to
           shew
           it
           to
           others
           ?
           God
           hath
           told
           us
           that
           he
           will
           not
           forgive
           us
           here
           ,
           without
           this
           readiness
           to
           forgive
           our
           brethren
           ;
           and
           therefore
           we
           have
           no
           reason
           to
           expect
           it
           from
           him
           hereafter
           .
        
         
           2.
           
           Which
           brings
           me
           to
           the
           second
           branch
           of
           this
           first
           Reason
           ,
           we
           should
           deal
           so
           with
           others
           because
           
             God
             deals
             so
             with
             us
          
           .
           He
           is
           kind
           
             to
             the
             unthankful
             and
             the
             evil
             .
             Be
             ye
             therefore
             merciful
             as
             your
             heavenly
             Father
             is
             merciful
             :
          
           'T
           is
           our
           Saviours
           inference
           ,
           Luk.
           6.36
           .
           It
           were
           not
           possible
           that
           the
           world
           should
           subsist
           one
           moment
           ,
           if
           it
           were
           not
           that
           his
           mercy
           did
           moderate
           the
           rigour
           of
           his
           
           justice
           .
           If
           he
           should
           be
           
             severe
             to
             mark
             what
             is
             done
             amiss
             ,
             who
             might
             abide
             it
             ?
          
           Every
           minute
           we
           deserve
           hell
           ,
           and
           might
           expect
           to
           be
           cast
           into
           it
           .
           It
           is
           
             because
             his
             compassions
             fail
             not
             ,
             that
             we
             are
             not
             consumed
             .
          
           He
           considers
           what
           we
           are
           able
           to
           do
           and
           to
           suffer
           ;
           
             He
             knows
             our
             frame
             and
             remembers
             that
             we
             are
             but
             dust
          
           ;
           He
           chastiseth
           us
           with
           
             the
             rod
             of
             a
             man
          
           ;
           and
           doth
           never
           
             grieve
             willingly
             or
             afflict
             the
             children
             of
             men
          
           :
           And
           all
           this
           he
           doth
           upon
           this
           very
           ground
           ,
           that
           we
           might
           from
           hence
           learn
           to
           deal
           so
           with
           others
           .
           The
           less
           gentle
           and
           moderate
           we
           are
           in
           our
           dealings
           with
           others
           ,
           by
           so
           much
           the
           less
           sense
           have
           we
           of
           the
           guilt
           and
           danger
           of
           our
           own
           sins
           ,
           and
           the
           less
           experience
           of
           Gods
           love
           and
           mercy
           in
           the
           pardon
           of
           them
           .
        
         
           That
           's
           a
           remarkable
           Parable
           to
           this
           purpose
           ,
           Mat.
           18.23
           .
           concerning
           the
           Servant
           who
           being
           indebted
           to
           his
           Lord
           ten
           thousand
           Talents
           ,
           was
           yet
           forgiven
           out
           of
           great
           compassion
           .
           After
           which
           he
           did
           notwithstanding
           rigorously
           exact
           from
           his
           fellow-servant
           an
           hundred
           pence
           .
           You
           know
           what
           sentence
           was
           passed
           upon
           him
           for
           it
           ,
           
             Serve
             nequam
             ,
             v.
          
           32.
           
           
             O
             thou
             wicked
             servant
             ,
             I
             forgive
             thee
             all
             thy
             debt
             ,
             shouldst
             thou
             not
             also
             have
             
             had
             compassion
             on
             thy
             fellow
             servant
             ,
             even
             as
             I
             had
             pity
             on
             thee
             ?
             And
             his
             Lord
             was
             wroth
             and
             delivered
             him
             to
             the
             tormentors
             .
             So
             likewise
             shall
             my
             heavenly
             Father
             do
             unto
             you
             ,
             if
             ye
             from
             your
             hearts
             forgive
             not
             every
             one
             his
             brother
             their
             trespasses
             .
          
           
        
         
           The
           second
           kind
           of
           Reasons
           which
           I
           proposed
           for
           the
           enforcing
           of
           this
           Duty
           was
           in
           respect
           of
           men
           ,
           with
           reference
           to
           whom
           this
           virtue
           of
           Moderation
           will
           appear
           to
           be
           a
           thing
           ,
        
         
           I.
           Most
           reasonable
           and
           fitting
           
             in
             it self
          
           ,
           considering
           the
           
             
               
                 Fallibility
                 of
                 humane
                 judgment
              
               .
            
             
               
                 Mutability
                 of
                 humane
                 affairs
              
               .
            
          
        
         
           II.
           Most
           beneficial
           and
           advantageous
           for
           the
           good
           of
           men
           ,
           both
           in
           regard
           of
           
             
               Our
               
                 own
                 private
              
               welfare
               .
            
             
               The
               good
               of
               
                 humane
                 Societies
              
               in
               general
               .
            
          
        
         
           I.
           'T
           is
           a
           thing
           most
           reasonable
           and
           fitting
           in
           it self
           ,
           because
           of
           the
           Fallibility
           of
           humane
           judgment
           :
           And
           that
           not
           only
           from
           the
           impotence
           of
           our
           faculties
           ,
           and
           the
           prejudices
           we
           are
           liable
           unto
           upon
           the
           account
           of
           interests
           ,
           which
           will
           strangely
           biass
           a
           mans
           judgment
           against
           clear
           evidence
           :
           But
           likewise
           from
           the
           difficulty
           and
           obscurity
           of
           things
           ;
           there
           being
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           every-where
           ,
           
           not
           only
           in
           Nature
           and
           Scripture
           ,
           but
           likewise
           in
           Political
           things
           ,
           and
           the
           ordinary
           concernments
           of
           humane
           affairs
           ,
           whether
           matters
           of
           Right
           ,
           or
           of
           Fact
           :
           the
           most
           learned
           and
           inquisitive
           men
           many
           times
           differing
           in
           their
           judgments
           concerning
           matters
           of
           Right
           :
           and
           as
           for
           matters
           of
           Story
           and
           Fact
           that
           are
           variously
           reported
           ,
           if
           a
           man
           hath
           not
           been
           an
           eye-witness
           of
           them
           himself
           ,
           it
           cannot
           be
           but
           that
           he
           must
           give
           credit
           to
           them
           according
           to
           that
           esteem
           and
           opinion
           which
           he
           hath
           of
           the
           persons
           by
           whom
           they
           are
           related
           .
           All
           which
           put
           together
           shew
           how
           exceeding
           difficult
           and
           next
           to
           impossible
           it
           is
           ,
           that
           men
           should
           ever
           agree
           in
           the
           same
           apprehension
           of
           things
           .
           There
           is
           no
           considering
           man
           who
           hath
           with
           any
           serious
           thoughts
           reflected
           upon
           the
           common
           state
           and
           condition
           of
           mankind
           in
           this
           respect
           but
           must
           needs
           own
           and
           acknowledg
           the
           truth
           of
           that
           Saying
           ,
           
             Pauci
             res
             ipsas
             sequuntur
             ,
             plures
             nomina
             rerum
             ,
             plurimi
             nomina
             Magistrorum
             .
          
        
         
           The
           generality
           of
           men
           being
           carried
           away
           by
           the
           Names
           of
           Leaders
           and
           Parties
           ,
           taking
           up
           opinions
           by
           the
           bulk
           and
           in
           the
           gross
           ,
           as
           they
           are
           owned
           and
           professed
           by
           that
           Party
           of
           men
           amongst
           whom
           they
           are
           listed
           .
        
         
         
           Many
           are
           swayed
           by
           the
           prejudice
           of
           the
           Names
           of
           things
           either
           for
           or
           against
           a
           thing
           .
           If
           an
           opinion
           or
           a
           design
           do
           but
           pretend
           to
           such
           a
           Name
           ,
           they
           do
           accordingly
           either
           receive
           or
           reject
           it
           ,
           without
           examining
           how
           far
           it
           doth
           really
           promote
           or
           prejudice
           the
           thing
           they
           aim
           at
           .
        
         
           And
           as
           for
           the
           Nature
           of
           things
           in
           themselves
           ,
           there
           are
           but
           few
           ,
           very
           few
           ,
           who
           set
           themselves
           to
           any
           serious
           impartial
           inquiry
           concerning
           them
           .
        
         
           Now
           I
           say
           ,
           he
           that
           considers
           the
           manifold
           mistakes
           which
           the
           judgments
           of
           men
           are
           liable
           unto
           upon
           these
           accounts
           ,
           he
           must
           ,
           unless
           he
           will
           go
           out
           of
           the
           world
           (
           as
           the
           Apostle
           speaks
           upon
           another
           occasion
           )
           demean
           himself
           towards
           others
           ,
           with
           this
           tenderness
           and
           moderation
           as
           to
           the
           things
           about
           which
           they
           differ
           .
        
         
           2.
           
           From
           the
           mutability
           of
           Humane
           affairs
           ,
           which
           in
           their
           most
           secure
           and
           flourishing
           estate
           are
           subject
           to
           revolutions
           :
           It
           being
           beyond
           the
           contrivance
           of
           humane
           wisdom
           ,
           to
           establish
           things
           unto
           such
           a
           fixedness
           as
           shall
           exempt
           them
           from
           change
           ;
           but
           many
           times
           those
           very
           courses
           which
           wise
           men
           take
           for
           the
           setling
           and
           securing
           of
           things
           ,
           
           and
           which
           may
           in
           themselves
           have
           a
           natural
           aptitude
           to
           that
           purpose
           ,
           are
           by
           the
           Providence
           of
           God
           made
           use
           of
           as
           the
           means
           and
           occasions
           of
           trouble
           and
           change
           :
           
             Ludit
             in
             humanis
             divina
             potentia
             rebus
             .
          
           He
           that
           hath
           not
           yet
           learnt
           this
           lesson
           upon
           the
           experience
           of
           all
           those
           various
           revolutions
           we
           have
           seen
           in
           these
           latter
           Times
           may
           deserve
           to
           be
           taught
           it
           ,
           as
           Gideon
           taught
           the
           men
           
             of
             Succoth
             with
             briars
             and
             thorns
             ,
             Iudg.
          
           8.16
           .
        
         
           Nothing
           is
           more
           obvious
           to
           any
           observing
           man
           than
           this
           ,
           That
           when
           revolutions
           have
           happened
           men
           make
           this
           their
           security
           and
           refuge
           ,
           that
           they
           have
           in
           the
           former
           state
           of
           things
           demeaned
           themselves
           with
           moderation
           ,
           and
           have
           by
           many
           kindnesses
           and
           civilities
           obliged
           such
           as
           differed
           from
           them
           .
           And
           this
           ,
           if
           any
           thing
           can
           ,
           redounds
           to
           their
           advantage
           afterwards
           ,
           especially
           if
           they
           have
           to
           do
           with
           such
           as
           have
           any
           true
           greatness
           or
           generosity
           of
           mind
           .
           Indeed
           if
           there
           were
           any
           certain
           way
           to
           fix
           the
           state
           of
           things
           unto
           such
           an
           immutable
           stability
           as
           could
           not
           alter
           ,
           it
           would
           upon
           that
           account
           be
           more
           excusable
           
           for
           a
           man
           to
           act
           with
           an
           uniform
           vigor
           and
           severity
           against
           every
           one
           that
           differed
           .
           But
           supposing
           the
           meer
           possibility
           of
           change
           ,
           nothing
           can
           be
           more
           irrational
           than
           to
           demean
           our selves
           so
           towards
           others
           with
           that
           harshness
           and
           severity
           as
           to
           render
           our selves
           incapable
           of
           receiving
           any
           kindness
           from
           them
           .
           I
           do
           not
           speak
           this
           out
           of
           any
           compliance
           with
           that
           Machiavilian
           principle
           which
           directs
           a
           man
           to
           engage
           no
           further
           in
           any
           good
           cause
           than
           he
           can
           safely
           retreat
           .
           Every
           worthy
           man
           should
           with
           fidelity
           and
           courage
           assert
           the
           cause
           he
           is
           well
           perswaded
           of
           ;
           But
           it
           should
           be
           without
           all
           kind
           of
           fierceness
           and
           bitterness
           against
           the
           persons
           of
           others
           ,
           with
           as
           much
           forbearance
           and
           gentleness
           as
           the
           nature
           of
           the
           thing
           will
           bear
           .
        
         
           Considering
           that
           continual
           mutability
           which
           every
           condition
           is
           liable
           unto
           ,
           and
           which
           no
           humane
           wisdom
           can
           foresee
           and
           prevent
           ,
           that
           kind
           of
           demeanour
           is
           most
           rational
           ,
           which
           may
           be
           most
           beneficial
           and
           safe
           as
           to
           our
           own
           particulars
           ,
           and
           mutually
           best
           for
           all
           others
           .
           Which
           brings
           me
           to
           the
           other
           Branch
           of
           this
           second
           Reason
           .
        
         
         
           II.
           This
           virtue
           is
           most
           advantageous
           
             for
             the
             good
             of
             men
          
           .
        
         
           1.
           
           In
           regard
           of
           every
           
             mans
             private
             quiet
             and
             welfare
          
           in
           particular
           .
           It
           will
           help
           to
           establish
           a
           mans
           title
           to
           these
           earthly
           things
           both
           with
           reference
           to
           
             
               His
               Possession
               of
               them
               .
            
             
               His
               Fruition
               of
               them
               .
            
          
           Psal.
           37.11
           .
           
             The
             meek
             shall
             inherit
             the
             earth
             ,
             and
             shall
             delight
             themselves
             in
             the
             abundance
             of
             peace
             .
          
           Which
           is
           afterward
           repeated
           by
           our
           
             Saviour
             ,
             Mat.
          
           5.5
           .
           and
           again
           in
           another
           place
           ,
           
             Learn
             of
             me
             for
             I
             am
             meek
             and
             lowly
             ,
             and
             ye
             shall
             find
             rest
             for
             your
             souls
             ,
             Mat.
          
           11.29
           .
           The
           most
           effectual
           means
           to
           attain
           unto
           a
           quiet
           state
           of
           life
           with
           others
           ,
           is
           to
           carry
           our selves
           gently
           and
           kindly
           to
           them
           ,
           v.
           7.
           of
           this
           Chapter
           ,
           
             And
             the
             peace
             of
             God
             which
             passeth
             all
             understanding
             shall
             keep
             your
             hearts
             and
             minds
             through
             Christ
             Iesus
             ,
          
           1
           Pet.
           3.10
           .
           The
           Apostle
           having
           exhorted
           them
           to
           be
           pitiful
           and
           
             courteous
             ,
             not
             rendring
             evil
             for
             evil
             ,
          
           or
           
             railing
             for
             railing
             ,
             but
             contrariwise
             blessing
             ,
          
           he
           presently
           subjoins
           ,
           
             he
             that
             will
             love
             life
             and
             see
             good
             days
             ,
             let
             him
             keep
             his
             tongue
             from
             evil
             ,
             let
             him
             seek
             peace
             and
             ensue
             it
             .
          
           And
           then
           presently
           after
           ,
           
             Who
             is
             he
             that
             will
             
             harm
             you
             if
             you
             be
             followers
             of
             that
             which
             is
             good
             ?
          
           No
           such
           way
           to
           render
           our
           lives
           quiet
           ,
           comfortable
           and
           safe
           ,
           as
           to
           demean
           our selves
           with
           candor
           and
           ingenuity
           towards
           those
           with
           whom
           we
           converse
           :
           And
           that
           not
           only
           in
           respect
           of
           the
           effects
           and
           consequences
           of
           such
           carriage
           ,
           but
           from
           the
           nature
           of
           the
           thing
           it self
           ;
           it
           supposeth
           a
           calm
           and
           sedate
           temper
           of
           mind
           .
           Whereas
           on
           the
           other
           side
           ,
           that
           eagerness
           and
           fierceness
           of
           disposition
           ,
           whereby
           a
           man
           is
           apt
           to
           be
           transported
           with
           heats
           and
           severity
           in
           matters
           of
           contest
           ,
           as
           it
           doth
           suppose
           such
           aestuations
           and
           storms
           as
           are
           inconsistent
           with
           inward
           serenity
           ,
           so
           likewise
           will
           it
           occasion
           outward
           trouble
           and
           opposition
           from
           others
           .
           They
           who
           are
           always
           biting
           of
           others
           ,
           will
           be
           in
           continual
           danger
           of
           being
           devoured
           by
           others
           ,
           Gal.
           5.15
           .
           Those
           two
           qualities
           of
           hateful
           and
           
             hating
             one
             another
          
           ,
           are
           joined
           together
           as
           usual
           concomitants
           ,
           Tit.
           3.3
           .
           they
           who
           are
           apt
           to
           demean
           themselves
           as
           hating
           of
           others
           ,
           will
           thereby
           be
           rendred
           hateful
           to
           them
           .
        
         
           2.
           
           This
           vertue
           will
           be
           very
           advantageous
           to
           the
           peace
           and
           welfare
           of
           
             humane
             society
          
           in
           the
           general
           ,
           which
           doth
           very
           much
           depend
           upon
           the
           mutual
           
           condescension
           and
           forbearance
           of
           men
           towards
           one
           another
           ,
           in
           the
           things
           about
           which
           they
           differ
           :
           It
           being
           utterly
           impossible
           ,
           considering
           the
           infirmity
           and
           prejudice
           to
           which
           our
           judgments
           are
           liable
           ,
           that
           we
           should
           always
           agree
           in
           the
           same
           apprehension
           of
           things
           .
           If
           upon
           every
           difference
           men
           should
           think
           themselves
           obliged
           to
           prosecute
           matters
           to
           the
           utmost
           height
           and
           rigour
           ,
           such
           eager
           persons
           may
           easily
           from
           hence
           be
           induced
           to
           have
           recourse
           to
           Arms
           rather
           than
           such
           precious
           things
           as
           truth
           and
           justice
           shall
           suffer
           ;
           and
           being
           once
           thus
           engaged
           ,
           it
           will
           be
           impossible
           (
           if
           they
           will
           act
           consistently
           )
           to
           end
           their
           differences
           by
           any
           accommodation
           ,
           they
           must
           fight
           it
           out
           to
           the
           last
           till
           one
           side
           be
           wholly
           subdued
           and
           destroyed
           .
           And
           thus
           would
           men
           grow
           wild
           and
           savage
           ,
           the
           benefits
           of
           Society
           would
           be
           lost
           ,
           and
           mankind
           destroyed
           out
           of
           the
           world
           .
        
         
           'T
           is
           this
           moderation
           and
           calmness
           of
           spirit
           which
           takes
           men
           off
           from
           their
           natural
           wildness
           and
           ferity
           ,
           which
           tames
           and
           fits
           them
           for
           society
           .
           The
           less
           any
           man
           hath
           of
           it
           ,
           the
           more
           doth
           he
           degenerate
           and
           draw
           near
           to
           the
           nature
           of
           brute
           creatures
           .
           The
           true
           notion
           of
           
           Gentileness
           and
           Nobility
           consisting
           in
           these
           kind
           of
           qualifications
           ,
           whereby
           a
           man
           is
           fitted
           for
           a
           sociable
           condition
           .
        
         
           Now
           the
           design
           of
           Christianity
           being
           to
           promote
           the
           good
           of
           mankind
           and
           the
           peace
           of
           Societies
           ,
           therefore
           doth
           the
           Doctrine
           of
           it
           so
           frequently
           insist
           upon
           those
           kind
           of
           virtues
           and
           graces
           which
           are
           most
           conducible
           to
           this
           end
           .
           And
           therefore
           upon
           all
           these
           accounts
           the
           truth
           of
           the
           Doctrine
           will
           appear
           very
           evident
           ,
           viz.
           That
           't
           is
           the
           duty
           of
           Christians
           to
           give
           signal
           testimony
           of
           their
           equity
           and
           moderation
           upon
           all
           occasions
           of
           difference
           and
           contests
           with
           one
           another
           .
        
         
           There
           remains
           only
           one
           Objection
           to
           be
           briefly
           answered
           ,
           and
           I
           shall
           proceed
           to
           Application
           .
           'T
           is
           this
           ,
           
             How
             may
             this
             consist
             with
             that
             zeal
             and
             strictness
             of
             duty
             which
             we
             are
             obliged
             unto
             ?
          
        
         
           To
           this
           it
           may
           be
           answered
           :
           1.
           
           That
           zeal
           doth
           properly
           consist
           in
           an
           intention
           of
           mind
           ,
           and
           earnestness
           of
           affection
           in
           the
           prosecuting
           of
           such
           things
           as
           are
           our
           duty
           ,
           and
           in
           opposing
           such
           things
           whereby
           we
           are
           hindred
           in
           the
           
           performance
           of
           our
           duty
           .
           Now
           supposing
           moderation
           to
           be
           a
           duty
           ,
           a
           man
           ought
           to
           be
           zealous
           for
           this
           grace
           ,
           and
           against
           all
           such
           persons
           and
           things
           as
           are
           enemies
           and
           hindrances
           of
           it
           .
           So
           that
           these
           things
           are
           not
           opposite
           ,
           but
           consistent
           with
           ,
           and
           subservient
           to
           one
           another
           .
        
         
           And
           as
           for
           that
           other
           Branch
           of
           the
           Objection
           concerning
           strictness
           and
           exactness
           of
           duty
           ,
           from
           which
           a
           man
           ought
           not
           to
           deviate
           out
           of
           compliance
           with
           others
           .
           To
           this
           it
           may
           be
           said
           ,
           That
           strictness
           is
           properly
           a
           keeping
           close
           to
           the
           Law.
           Now
           't
           is
           not
           the
           naked
           letter
           ,
           but
           the
           sense
           and
           meaning
           that
           is
           the
           Law.
           And
           that
           man
           may
           be
           said
           to
           be
           most
           strict
           in
           his
           obedience
           ,
           who
           doth
           most
           exactly
           comply
           with
           this
           .
           A
           man
           may
           violate
           the
           Law
           by
           observing
           the
           Letter
           ,
           and
           he
           may
           keep
           the
           Law
           by
           going
           against
           the
           letter
           .
        
         
           Now
           Divine
           Laws
           themselves
           are
           capable
           of
           relaxation
           ,
           which
           is
           the
           meaning
           of
           that
           Proverbial
           saying
           so
           frequent
           in
           Scripture
           ,
           That
           God
           
             will
             have
             mercy
             and
             not
             sacrifice
             .
          
           And
           therefore
           much
           more
           will
           humane
           Laws
           admit
           of
           it
           .
        
         
           There
           are
           these
           three
           things
           I
           would
           insist
           upon
           in
           the
           Application
           of
           this
           Point
           .
        
         
         
           1.
           
           First
           ,
           To
           enquire
           whether
           we
           our selves
           are
           such
           as
           the
           Apostle
           doth
           here
           require
           Christians
           to
           be
           .
        
         
           2.
           
           And
           then
           secondly
           ,
           if
           not
           ,
           that
           we
           would
           endeavour
           to
           be
           convinced
           of
           that
           deformity
           and
           mischief
           which
           there
           is
           in
           the
           want
           of
           this
           Grace
           .
        
         
           3.
           
           Lastly
           that
           we
           would
           be
           perswaded
           to
           be
           more
           careful
           in
           the
           attaining
           ,
           improving
           ,
           and
           exercising
           of
           this
           Grace
           for
           the
           future
           .
        
         
           1.
           
           To
           enquire
           whether
           we
           our selves
           are
           such
           as
           the
           Apostle
           doth
           here
           require
           Christians
           to
           be
           ;
           such
           as
           upon
           all
           occasions
           of
           difference
           are
           ready
           to
           give
           signal
           testimony
           of
           our
           gentleness
           and
           moderation
           .
           There
           are
           these
           two
           ways
           whereby
           this
           may
           be
           discovered
           ,
           namely
           by
           the
           
             
               Fruits
               and
               Concomitants
               .
            
             
               Vniversality
               and
               extent
               of
               it
               .
            
          
        
         
           1.
           
           By
           the
           fruits
           and
           concomitants
           of
           this
           virtue
           .
           Some
           have
           questioned
           whether
           this
           word
           do
           denote
           any
           single
           virtue
           ,
           and
           not
           rather
           a
           complexion
           of
           many
           together
           .
           'T
           is
           certain
           that
           there
           are
           several
           other
           virtues
           of
           near
           affinity
           to
           this
           ,
           such
           as
           are
           either
           the
           effects
           or
           concomitants
           of
           this
           virtue
           ,
           by
           which
           
           the
           reality
           of
           it
           may
           be
           known
           .
           Of
           these
           I
           shall
           mention
           six
           .
        
         
           1.
           
           
             Mutual
             forbearance
          
           towards
           one
           another
           ,
           not
           taking
           all
           the
           advantages
           we
           may
           have
           of
           vindicating
           our selves
           ,
           making
           allowance
           for
           the
           infirmity
           of
           those
           by
           whom
           we
           are
           injured
           .
           
             We
             that
             are
             strong
             ought
             to
             bear
             with
             the
             infirmities
             of
             the
             weak
             ,
             and
             not
             to
             please
             our selves
             ,
             but
             our
             neighbour
             for
             his
             good
             :
             For
             even
             Christ
             pleased
             not
             himself
             .
             Rom.
          
           15.1
           .
           We
           are
           to
           
             comfort
             the
             feeble-minded
             ,
             and
             to
             support
             the
             weak
             ,
          
           1
           Thes.
           5
           14
           ;
           not
           to
           be
           harsh
           and
           rigorous
           towards
           them
           .
        
         
           2.
           
           A
           
             readiness
             to
             forgive
          
           and
           conceal
           the
           manifest
           injuries
           of
           others
           ,
           when
           either
           the
           glory
           of
           God
           or
           the
           good
           of
           men
           either
           publick
           or
           private
           shall
           require
           it
           of
           us
           .
           That
           very
           expression
           which
           is
           translated
           
             ready
             to
             forgive
             ,
             Psal.
          
           89.5
           .
           is
           by
           the
           Septuagint
           rendred
           by
           the
           same
           word
           in
           the
           Text
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
         
           3.
           
           Long-suffering
           ,
           both
           with
           respect
           to
           Patience
           and
           Hope
           ;
           not
           easily
           provoked
           to
           passions
           ,
           being
           slow
           to
           anger
           ;
           not
           suddenly
           tired
           or
           discouraged
           by
           the
           continuance
           of
           the
           things
           we
           suffer
           ,
           or
           the
           delay
           of
           the
           things
           we
           hope
           for
           .
           1
           Cor.
           13.4
           .
           
             Charity
             suffereth
             long
             ,
             and
             
             is
             kind
             .
             vers
             .
          
           7.
           
           
             It
             beareth
             all
             things
             ,
             hopeth
             all
             things
             .
          
        
         
           4.
           
           Benignity
           ,
           kindness
           ,
           courtesie
           ;
           a
           readiness
           to
           do
           good
           ,
           to
           help
           and
           shew
           favour
           to
           those
           by
           whom
           we
           have
           been
           injured
           ;
           such
           an
           affable
           ,
           amiable
           carriage
           as
           may
           win
           upon
           them
           ;
           not
           harsh
           ,
           scornful
           ,
           churlish
           ;
           
             over-coming
             evil
             with
             good
          
           ;
           a
           forwardness
           to
           promote
           love
           and
           peace
           with
           them
           ,
           though
           it
           be
           by
           receding
           from
           somewhat
           of
           our
           own
           right
           .
           Being
           favourable
           in
           our
           interpretation
           of
           the
           words
           and
           actions
           of
           others
           .
           Approving
           what
           is
           good
           in
           them
           ;
           not
           aggravating
           what
           is
           evil
           ;
           taking
           doubtful
           matters
           in
           the
           best
           sense
           ;
           chusing
           rather
           to
           offend
           by
           too
           much
           mildness
           than
           by
           too
           much
           severity
           .
        
         
           5.
           
           Aequanimity
           ,
           meekness
           ,
           gentleness
           ;
           such
           a
           sedateness
           of
           mind
           ,
           whereby
           a
           man
           is
           not
           easily
           transported
           to
           any
           high
           passions
           ;
           not
           difficultly
           appeased
           ,
           especially
           upon
           submission
           and
           repentance
           .
           Such
           an
           evenness
           and
           smoothness
           of
           disposition
           ,
           as
           doth
           not
           only
           serve
           to
           attemper
           anger
           ,
           but
           to
           add
           a
           sweetness
           and
           placidness
           to
           our
           carriage
           .
           An
           equal
           state
           of
           mind
           under
           the
           variety
           of
           outward
           conditions
           ,
           without
           being
           elated
           or
           dejected
           by
           them
           ,
           
             Knowing
             how
             to
             
             want
             ,
             and
             how
             to
             abound
             .
          
           When
           our
           hearts
           are
           not
           immersed
           in
           any
           of
           these
           earthly
           things
           ,
           beyond
           their
           real
           worth
           and
           usefulness
           .
        
         
           6.
           
           And
           
             lastly
             ,
             Easiness
             to
             be
             intreated
             ,
          
           when
           a
           man
           is
           exorable
           without
           the
           violence
           of
           importunity
           ;
           Not
           stiff
           and
           tenacious
           in
           matters
           of
           opinion
           beyond
           what
           the
           great
           evidence
           and
           importance
           of
           things
           doth
           require
           .
           Manageing
           the
           business
           of
           our
           converse
           with
           others
           ,
           
             without
             murmurings
             and
             disputings
             ,
             Phil.
          
           2.14
           .
           This
           same
           disputacity
           ,
           or
           aptness
           to
           contend
           for
           victory
           ,
           is
           no
           small
           occasion
           of
           discord
           amongst
           men
           .
           And
           on
           the
           contrary
           ,
           this
           willingness
           to
           condescend
           ,
           not
           leaning
           too
           much
           to
           our
           own
           understanding
           ,
           is
           a
           special
           means
           to
           promote
           amity
           and
           peace
           amongst
           them
           .
           This
           very
           word
           in
           the
           Text
           being
           used
           by
           the
           Apostle
           ,
           1
           Tim.
           3.3
           .
           is
           there
           by
           Beza
           interpreted
           to
           be
           of
           the
           same
           sense
           with
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           apt
           to
           yield
           and
           submit
           ,
           
             non
             facilè
             contentiosus
          
           ,
           not
           easily
           provoked
           to
           contentious
           disputes
           nor
           pertinacious
           in
           them
           .
        
         
           Let
           a
           man
           look
           over
           the
           whole
           Doctrine
           of
           the
           Gospel
           in
           the
           
             New
             Testament
          
           ,
           and
           he
           shall
           find
           that
           there
           is
           not
           
           any
           other
           virtue
           or
           duty
           whatsoever
           so
           often
           and
           so
           earnestly
           inculcated
           as
           those
           of
           this
           nature
           ;
           as
           if
           our
           Saviour
           had
           designed
           to
           fix
           upon
           these
           ,
           as
           being
           the
           grand
           Criteria
           whereby
           his
           Followers
           should
           be
           distinguished
           from
           all
           other
           Sects
           and
           Professions
           of
           men
           in
           the
           world
           .
        
         
           Now
           if
           we
           desire
           to
           make
           enquiry
           concerning
           our
           own
           conditions
           in
           this
           respect
           ,
           these
           are
           some
           of
           those
           Concomitants
           ,
           effects
           ,
           properties
           whereby
           this
           moderation
           is
           to
           be
           discerned
           .
        
         
           2.
           
           Another
           Rule
           whereby
           we
           may
           examine
           our
           conformity
           to
           this
           precept
           in
           the
           Text
           is
           the
           Vniversality
           and
           extent
           of
           it
           ;
           whether
           we
           exercise
           it
           towards
           all
           men
           ,
           in
           all
           times
           ,
           upon
           all
           occasions
           .
           They
           that
           are
           for
           moderation
           in
           the
           managing
           of
           affairs
           at
           one
           time
           ,
           and
           yet
           perhaps
           at
           another
           will
           look
           upon
           it
           as
           an
           argument
           of
           disaffection
           and
           style
           it
           by
           the
           name
           of
           lukewarmness
           and
           detestable
           neutrality
           ,
           such
           persons
           cannot
           be
           said
           to
           love
           the
           virtue
           of
           Moderation
           but
           the
           blessing
           and
           happiness
           of
           it
           .
           They
           are
           only
           for
           the
           passive
           not
           the
           active
           part
           ,
           to
           receive
           it
           from
           others
           not
           to
           shew
           it
           to
           them
           .
           And
           to
           how
           narrow
           a
           compass
           
           an
           enquiry
           by
           this
           Rule
           will
           confine
           this
           Grace
           ,
           amidst
           the
           several
           pretenders
           to
           it
           ,
           I
           need
           not
           say
           .
        
         
           2.
           
           In
           the
           next
           place
           we
           may
           hence
           be
           convinced
           of
           that
           deformity
           and
           mischief
           which
           there
           is
           in
           the
           want
           of
           this
           Grace
           .
           It
           renders
           a
           man
           ,
           
             
               1.
               
               
                 Vnlike
                 to
                 God.
              
               
            
             
               2.
               
               
                 Vnacceptable
                 to
                 men
              
               .
            
             
               3.
               
               
                 Pernicious
                 to
                 himself
              
               .
            
          
        
         
           1.
           
           It
           renders
           a
           man
           
             unlike
             to
             God
          
           ;
           in
           conformity
           to
           whom
           all
           our
           excellency
           and
           happiness
           doth
           consist
           .
           He
           is
           
             the
             Father
             of
             Mercies
             ,
             the
             God
             of
             all
             consolation
             .
          
           His
           appearance
           was
           in
           
             the
             soft
             and
             still
             voice
          
           ,
           1
           King.
           19.10
           ,
           11
           ;
           not
           in
           whirlwinds
           and
           Hurricanes
           :
           where
           there
           is
           
             spiritus
             procellae
          
           ,
           it
           proceeds
           from
           another
           principle
           .
           Christ
           is
           the
           
             Prince
             of
             peace
          
           ,
           the
           great
           Exemplar
           of
           meekness
           .
           'T
           is
           prophesied
           of
           him
           that
           he
           shall
           
             come
             down
             like
             dew
             on
             a
             fleece
             of
             wool
             ,
             like
             rain
             on
             the
             mowen
             grass
             ,
             Psal.
          
           72.6
           .
           
             He
             shall
             not
             cry
             ,
             nor
             his
             voice
             be
             heard
             in
             the
             street
             ,
             Isa.
          
           42.2
           .
           The
           Holy
           Ghost
           was
           pleased
           to
           appear
           in
           the
           shape
           of
           a
           Dove
           ,
           the
           emblem
           of
           Meekness
           .
           
             Simplex
             animal
             &
             laetum
          
           ,
           
           
             non
             felle
             amarum
             ,
             non
             morsibus
             saevum
             ,
             non
             unguium
             laceratione
             violentum
             .
          
           The
           true
           Church
           
           is
           styled
           by
           the
           name
           of
           the
           
             Lilly
             amongst
             thorns
          
           :
           the
           Lilly
           doth
           not
           scratch
           and
           tear
           ,
           that
           's
           the
           property
           of
           thorns
           and
           briars
           .
           Christians
           are
           the
           Sheep
           and
           Lambs
           .
           
             Quid
             facit
             in
             pectore
             Christiano
             luporum
             feritas
             ,
             Canum
             rabies
             ?
          
           saith
           the
           same
           Father
           .
        
         
           2.
           
           
             Vnacceptable
             to
             men
          
           ;
           as
           being
           against
           that
           common
           peace
           and
           quiet
           which
           't
           is
           every
           mans
           interest
           to
           promote
           .
           It
           seems
           very
           obvious
           for
           men
           to
           reflect
           what
           thoughts
           they
           have
           had
           concerning
           such
           persons
           as
           have
           been
           the
           chief
           drivers
           on
           of
           several
           interests
           ,
           in
           those
           wild
           revolutions
           we
           have
           seen
           of
           late
           ;
           how
           we
           have
           looked
           upon
           them
           as
           Incendiaries
           and
           enemies
           to
           publick
           peace
           .
           If
           it
           be
           said
           that
           the
           case
           is
           now
           altered
           ,
           and
           we
           have
           a
           right
           side
           ,
           and
           a
           good
           cause
           ;
           This
           ought
           to
           be
           most
           freely
           owned
           ,
           and
           acknowledged
           with
           all
           thankfulness
           :
           But
           yet
           't
           is
           farther
           considerable
           ,
           that
           this
           virtue
           of
           Moderation
           ,
           doth
           suppose
           a
           matter
           of
           right
           and
           justice
           .
           And
           then
           besides
           ,
           the
           better
           the
           cause
           is
           ,
           the
           less
           need
           is
           there
           of
           any
           immoderate
           rigorous
           course
           in
           the
           asserting
           of
           it
           .
           We
           shall
           hereby
           rather
           prejudice
           than
           promote
           it
           ;
           by
           inducing
           a
           suspicion
           ,
           that
           't
           is
           not
           so
           much
           truth
           or
           
           justice
           as
           something
           else
           that
           drives
           us
           on
           .
           And
           then
           besides
           where
           would
           this
           principle
           end
           ?
           if
           one
           man
           may
           be
           severe
           and
           rigorous
           because
           he
           is
           in
           the
           right
           ;
           why
           then
           another
           who
           doth
           but
           think
           himself
           so
           ,
           will
           be
           so
           too
           .
           And
           according
           to
           this
           ,
           what
           would
           become
           of
           peace
           and
           society
           ?
        
         
           Such
           blustering
           boisterous
           tempers
           as
           are
           all
           for
           the
           great
           river
           Euphrates
           which
           runs
           with
           a
           torrent
           and
           a
           mighty
           noise
           ,
           and
           refuse
           the
           still
           waters
           of
           Shiloah
           which
           
             run
             soft
             and
             gently
          
           ,
           as
           the
           Prophet
           speaks
           ,
           Isa.
           8.6
           .
           such
           are
           no
           friends
           to
           peace
           ,
           because
           't
           is
           the
           latter
           which
           is
           the
           river
           whose
           streams
           must
           
             make
             glad
             the
             City
             of
             God
             ,
             Psal.
          
           46.4
           .
           that
           is
           ,
           must
           promote
           the
           quiet
           and
           flourishing
           state
           of
           the
           Church
           ,
           as
           a
           Reverend
           Prelate
           hath
           elegantly
           exprest
           it
           :
           
           'T
           is
           the
           advice
           of
           Seneca
           ,
           that
           men
           would
           consider
           
             Vtrum
             mundi
             status
             gratior
             sit
             ,
             sereno
             &
             puro
             die
             ,
             an
             cum
             fragoribus
             crebris
             omnia
             quatiuntur
             ,
             &
             ignes
             hinc
             atque
             illinc
             micant
             .
          
           What
           difference
           there
           is
           betwixt
           a
           serene
           and
           clear
           day
           ,
           and
           another
           full
           of
           thunder
           and
           flashes
           ,
           and
           storms
           ;
           Such
           difference
           there
           is
           ,
           saith
           he
           ,
           betwixt
           a
           calm
           moderate
           temper
           ,
           and
           the
           passionate
           severity
           of
           others
           .
        
         
         
           3.
           
           It
           will
           prove
           
             pernicious
             to
             a
             mans
             self
          
           .
           For
           which
           I
           shall
           only
           give
           that
           one
           instance
           ,
           Luk.
           9.55
           .
           the
           two
           Disciples
           there
           ,
           Iames
           and
           Iohn
           ,
           those
           
             Sons
             of
             thunder
          
           ,
           being
           much
           offended
           with
           the
           Samaritans
           ,
           who
           refused
           to
           receive
           our
           Saviour
           ,
           would
           needs
           in
           their
           immoderate
           zeal
           have
           fire
           from
           Heaven
           to
           destroy
           them
           ;
           For
           which
           they
           had
           a
           Scripture
           example
           in
           the
           story
           of
           Elias
           .
           But
           what
           must
           have
           been
           the
           consequence
           of
           this
           ?
           Why
           a
           while
           after
           our
           Saviour
           went
           up
           to
           Ierusalem
           ,
           where
           he
           was
           Crucified
           ,
           and
           therefore
           very
           good
           reason
           why
           fire
           should
           come
           upon
           that
           likewise
           .
           Nay
           these
           very
           persons
           themselves
           ,
           Iames
           and
           Iohn
           ,
           desert
           and
           renounce
           him
           ,
           and
           therefore
           there
           ought
           to
           be
           fire
           upon
           them
           also
           ;
           And
           so
           they
           make
           good
           that
           saying
           of
           the
           wise
           man
           ,
           and
           by
           being
           
             righteous
             overmuch
             destroy
             themselves
             ,
             Eccles.
          
           7.7
           .
           Nay
           one
           of
           these
           Disciples
           tells
           us
           ,
           Ioh.
           1.10
           ,
           11.
           
           
             That
             the
             world
             knew
             him
             not
             ,
             nor
             received
             him
             .
          
           Therefore
           why
           should
           not
           that
           likewise
           be
           destroyed
           by
           fire
           ?
           Of
           such
           a
           large
           and
           comprehensive
           mischief
           is
           this
           sin
           ,
           according
           to
           the
           natural
           consequences
           of
           it
           .
        
         
         
           3.
           
           Lastly
           ,
           we
           should
           hence
           be
           perswaded
           to
           be
           more
           careful
           in
           the
           attaining
           ,
           improving
           ,
           exercising
           of
           this
           grace
           for
           the
           future
           .
           'T
           is
           a
           duty
           this
           ,
           wherein
           all
           sorts
           of
           persons
           are
           concerned
           ,
           not
           only
           those
           of
           a
           private
           condition
           ,
           in
           their
           dealings
           with
           one
           another
           ,
           but
           likewise
           such
           as
           are
           publick
           Magistrates
           ,
           both
           as
           to
           their
           making
           and
           executing
           of
           Laws
           .
           They
           who
           are
           to
           consult
           publick
           settlement
           should
           have
           special
           regard
           to
           this
           equity
           and
           moderation
           ,
           thereby
           to
           heal
           the
           minds
           of
           men
           and
           to
           compose
           their
           differences
           .
           They
           should
           look
           upon
           past
           sufferings
           as
           happening
           to
           them
           ,
           
             eo
             modo
             quo
             grandines
             ac
             diluvia
             accidere
             solent
             ,
          
           and
           so
           bury
           them
           in
           oblivion
           .
        
         
           I
           might
           to
           the
           many
           arguments
           already
           mentioned
           ,
           add
           divers
           other
           considerations
           to
           excite
           men
           unto
           this
           virtue
           (
           would
           the
           time
           permit
           it
           )
           .
           I
           cannot
           omit
           that
           passage
           out
           of
           Seneca
           ,
           so
           proper
           to
           this
           purpose
           ,
           
             Quod
             si
             dii
             placabiles
             &
             aequi
             delicta
             potentium
             non
             statim
             fulminibus
             prosequuntur
             ,
             quanto
             aequius
             est
             ,
             homines
             hominibus
             praepositos
             miti
             animo
             exercere
             imperium
             .
             If
             God
             doth
             not
             presently
             take
             vengeance
             of
             our
             faults
             with
             thunder
             from
             heaven
             ,
             why
             should
             not
             men
             
             by
             his
             example
             become
             gentle
             and
             mild
             towards
             one
             another
             .
          
           'T
           is
           a
           thought
           this
           ,
           very
           proper
           for
           a
           man
           to
           revolve
           in
           his
           mind
           when
           he
           is
           by
           his
           passion
           provoked
           to
           deal
           with
           rigour
           and
           extremity
           towards
           others
           .
           Let
           him
           then
           consider
           ,
           am
           not
           I
           more
           under
           Gods
           power
           than
           this
           offending
           person
           is
           under
           mine
           ;
           more
           obnoxious
           to
           his
           wrath
           and
           justice
           than
           he
           is
           to
           me
           ?
           Had
           he
           dealt
           with
           me
           according
           to
           my
           desert
           ,
           I
           had
           long
           ago
           been
           cast
           into
           hell
           :
           Yet
           I
           live
           and
           am
           spared
           ,
           and
           do
           every
           day
           receive
           many
           testimonies
           of
           his
           kindness
           .
           Is
           he
           thus
           favourable
           to
           me
           for
           this
           end
           ,
           that
           I
           may
           be
           severe
           and
           cruel
           to
           others
           ?
           Hath
           he
           forgiven
           my
           Talents
           ,
           that
           I
           may
           rigorously
           exact
           the
           pence
           from
           my
           brother
           ?
           That
           man
           who
           hath
           but
           any
           sparks
           of
           Religion
           or
           ingenuity
           ,
           cannot
           chuse
           but
           be
           either
           overwhelmed
           with
           confusion
           ,
           or
           melted
           into
           compassion
           by
           such
           thoughts
           as
           these
           .
        
      
       
         
         
         
           The
           Fourteenth
           Sermon
           .
        
         
           
             ROM
             .
             XII
             .
             19
             .
          
           
             
               Dearly
               beloved
               ,
               avenge
               not
               your selves
               ,
               but
               rather
               give
               place
               unto
               wrath
               :
               For
               it
               is
               written
               ,
               Vengeance
               is
               mine
               ,
               I
               will
               repay
               ,
               saith
               the
               Lord.
               
            
          
        
         
           I
           HAVE
           treated
           of
           late
           in
           a
           former
           Discourse
           concerning
           the
           virtue
           of
           Moderation
           ;
           shewing
           the
           true
           nature
           and
           necessity
           of
           it
           ,
           and
           how
           seasonable
           and
           proper
           the
           pressing
           of
           it
           hath
           been
           and
           will
           continually
           be
           for
           all
           places
           and
           times
           ;
           And
           more
           particularly
           for
           such
           as
           in
           any
           revolution
           are
           apt
           to
           think
           it
           least
           seasonable
           ,
           who
           for
           that
           very
           reason
           have
           more
           need
           to
           be
           put
           in
           remembrance
           of
           their
           duty
           in
           this
           particular
           .
        
         
           Now
           because
           this
           other
           subject
           of
           Revenge
           is
           of
           near
           affinity
           to
           it
           ;
           being
           in
           some
           sense
           the
           object
           of
           it
           ,
           according
           
           to
           that
           definition
           of
           Seneca
           where
           he
           describes
           Clemency
           and
           Moderation
           to
           be
           
             Temperantia
             animi
             in
             potestate
             Vlciscendi
          
           ;
           A
           temperance
           of
           mind
           when
           we
           have
           the
           power
           and
           opportunity
           of
           revenge
           :
           Therefore
           I
           could
           not
           but
           judg
           it
           a
           very
           proper
           Subject
           to
           be
           annexed
           to
           the
           former
           ,
           and
           this
           Text
           as
           proper
           to
           found
           a
           discourse
           upon
           of
           this
           nature
           as
           any
           other
           .
        
         
           In
           the
           former
           part
           of
           this
           Epistle
           ,
           the
           Apostle
           had
           insisted
           at
           large
           upon
           several
           points
           of
           faith
           ,
           more
           particularly
           upon
           that
           great
           Doctrine
           of
           Justification
           .
           In
           this
           Chapter
           he
           proceeds
           to
           lay
           down
           certain
           precepts
           of
           Christianity
           concerning
           practice
           and
           obedience
           ,
           beginning
           with
           those
           that
           refer
           
             to
             God
          
           ,
           in
           the
           three
           first
           verses
           :
           And
           amongst
           them
           ,
           with
           that
           which
           is
           the
           foundation
           of
           all
           the
           rest
           ,
           namely
           that
           we
           wholly
           devote
           and
           resign
           up
           our selves
           unto
           his
           spiritual
           service
           .
           v.
           1.
           
        
         
           Then
           he
           proceeds
           to
           such
           duties
           as
           we
           owe
           to
           our
           Neighbours
           ,
           whether
           ,
           1.
           
           Those
           that
           are
           fellow-members
           of
           the
           same
           Church
           ,
           partakers
           of
           the
           same
           faith
           ;
           from
           ver
           .
           4.
           to
           the
           13.
           
           Or
           2
           dly
           ,
           such
           as
           are
           enemies
           and
           persecutors
           ,
           v.
           14.
           
           
             Bless
             them
             which
             persecute
             you
          
           ;
           and
           again
           ,
           
           v.
           17.
           
           
             Recompence
             to
             no
             man
             evil
             for
             evil
             .
          
           And
           because
           't
           is
           a
           duty
           (
           this
           )
           of
           more
           than
           ordinary
           difficulty
           ,
           very
           much
           against
           the
           natural
           inclinations
           of
           men
           ,
           therefore
           he
           returns
           again
           to
           the
           enforcing
           of
           it
           ,
           in
           the
           words
           of
           the
           Text
           ,
           and
           so
           to
           the
           end
           of
           the
           Chapter
           .
        
         
           The
           Text
           is
           a
           Dissuasive
           from
           the
           sin
           of
           Revenge
           ;
           in
           it
           there
           lye
           four
           particulars
           very
           obvious
           :
        
         
           1.
           
           An
           insinuating
           compellation
           ,
           
             Dearly
             beloved
          
           .
        
         
           2.
           
           The
           Precept
           or
           Prohibition
           it self
           ,
           
             Avenge
             not
             your selves
          
           .
        
         
           3.
           
           A
           direction
           for
           the
           better
           observance
           of
           this
           precept
           ,
           
             But
             rather
             give
             place
             unto
             wrath
             .
          
        
         
           4.
           
           A
           Reason
           or
           Argument
           for
           the
           enforcing
           of
           it
           ,
           
             For
             it
             is
             written
             ,
             Vengeance
             is
             mine
             ,
          
           or
           
             belongs
             to
             me
             .
             I
             will
             repay
             saith
             the
             Lord.
             
          
        
         
           I
           shall
           briefly
           explain
           the
           several
           Terms
           .
        
         
           1.
           
           The
           
             Compellation
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Dearly
             beloved
             .
          
           'T
           is
           but
           one
           word
           in
           the
           Greek
           ,
           but
           because
           of
           the
           special
           Emphasis
           of
           it
           ,
           signifying
           the
           most
           cordial
           love
           ,
           therefore
           is
           it
           thus
           rendred
           in
           the
           English.
           And
           upon
           this
           account
           't
           is
           usually
           ascribed
           to
           an
           onely
           child
           ;
           so
           the
           70
           
           translate
           that
           place
           ,
           Gen.
           22.2
           .
           
             Thine
             onely
             Son
             ,
             thy
             dearly
             beloved
             Son.
          
           In
           which
           sense
           't
           is
           frequently
           used
           by
           other
           Greek
           Authors
           ,
           
             Homer
             ,
             Plutarch
          
           ,
           and
           others
           (
           as
           divers
           Criticks
           have
           observed
           .
           )
           It
           signifies
           the
           dearest
           and
           most
           intimate
           affection
           .
           The
           Apostle
           doth
           use
           it
           both
           here
           and
           in
           several
           other
           places
           ,
           that
           by
           so
           mild
           and
           obliging
           a
           compellation
           he
           might
           the
           better
           insinuate
           and
           prevail
           with
           those
           whom
           he
           is
           to
           perswade
           :
           Suitable
           to
           his
           own
           rule
           ,
           
             In
             meekness
             instructing
             those
             that
             oppose
             themselves
             .
          
        
         
           2.
           
           The
           Precept
           or
           Prohibition
           it self
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             non
             vosmet
             ipsos
             defendentes
          
           .
           So
           the
           Vulgar
           ,
           very
           improperly
           both
           as
           to
           the
           force
           of
           the
           word
           and
           the
           scope
           of
           the
           place
           .
           There
           are
           two
           particulars
           to
           be
           enquired
           unto
           for
           the
           explication
           of
           this
           clause
           :
           What
           is
           meant
           by
           
             
               Revenging
               .
            
             
               
                 Revenging
                 our selves
              
               .
            
          
        
         
           1.
           
           What
           this
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Vltio
           or
           Vindicta
           is
           may
           be
           very
           proper
           to
           be
           discussed
           ,
           because
           't
           is
           by
           several
           Authors
           used
           in
           such
           various
           and
           equivocal
           senses
           ;
           sometimes
           for
           a
           Passion
           of
           the
           mind
           ,
           so
           Plato
           defines
           it
           in
           his
           Book
           
             de
             Legibus
             ,
             Vindicta
             est
             passio
             justitiae
             sequax
          
           ;
           sometimes
           
           for
           a
           virtue
           ,
           amongst
           the
           Catalogue
           of
           which
           Aristotle
           doth
           reckon
           it
           .
           
             Eth.
             lib.
          
           4.
           
           And
           so
           likewise
           Aquinas
           2.
           2
           dae
           ,
           making
           the
           two
           extremes
           of
           it
           to
           be
           cruelty
           ,
           and
           too
           much
           remission
           or
           abjectness
           .
           And
           sometimes
           likewise
           't
           is
           reckoned
           for
           a
           vice
           ,
           as
           in
           the
           Text
           ,
           and
           according
           to
           the
           most
           usual
           acception
           of
           the
           word
           .
           And
           there
           is
           reason
           enough
           why
           it
           may
           be
           referred
           to
           each
           of
           these
           heads
           ,
           because
           supposing
           it
           to
           be
           the
           first
           ,
           a
           Passion
           ,
           it
           must
           likewise
           be
           capable
           of
           being
           both
           a
           Virtue
           and
           a
           Vice.
           
        
         
           As
           there
           is
           in
           every
           man
           a
           natural
           inclination
           to
           vindicate
           himself
           from
           injuries
           ,
           so
           't
           is
           a
           Passion
           ,
           that
           is
           ,
           a
           natural
           act
           of
           the
           appetite
           .
           As
           this
           passion
           is
           duly
           guided
           in
           the
           exercise
           of
           its
           acts
           ,
           by
           the
           rules
           of
           justice
           and
           prudence
           ,
           both
           as
           to
           the
           proper
           objects
           ,
           acts
           and
           circumstances
           of
           it
           ,
           so
           't
           is
           a
           virtue
           .
           As
           it
           doth
           deviate
           from
           and
           transgress
           these
           rules
           ,
           so
           't
           is
           a
           vice
           .
           Which
           may
           be
           said
           of
           all
           the
           other
           passions
           likewise
           ,
           
             Anger
             ,
             Love
             ,
             Fear
          
           ,
           &c.
           
           Though
           because
           of
           the
           general
           proclivity
           of
           men
           to
           offend
           in
           this
           kind
           ,
           therefore
           the
           most
           ordinary
           use
           of
           the
           word
           is
           in
           this
           worst
           sense
           .
        
         
         
           That
           desire
           which
           a
           man
           may
           have
           of
           occasioning
           to
           another
           some
           trouble
           and
           inconvenience
           upon
           the
           account
           of
           injury
           suffered
           from
           him
           ,
           this
           is
           not
           absolutely
           and
           abstractedly
           considered
           ,
           in
           it self
           evil
           ,
           but
           may
           be
           both
           lawful
           and
           commendable
           ,
           provided
           that
           the
           thing
           hereby
           chiefly
           aimed
           at
           be
           such
           a
           moderate
           castigation
           as
           may
           be
           requisite
           for
           the
           conviction
           and
           the
           amendment
           of
           the
           offender
           ,
           a
           keeping
           up
           the
           authority
           of
           Laws
           ,
           and
           a
           due
           satisfaction
           for
           the
           damages
           we
           have
           suffered
           .
           There
           being
           a
           vast
           difference
           betwixt
           the
           
             study
             of
             revenge
          
           ,
           and
           the
           
             endeavour
             of
             reparation
          
           .
           This
           latter
           being
           no
           ways
           opposite
           to
           Christian
           love
           ,
           meekness
           ,
           mutual
           forgiveness
           ;
           God
           himself
           may
           remit
           the
           sin
           ,
           and
           not
           hate
           the
           person
           ,
           and
           yet
           he
           may
           correct
           the
           offender
           ,
           to
           vindicate
           his
           Law
           and
           repair
           his
           own
           honour
           .
        
         
           But
           now
           on
           the
           other
           hand
           ,
           when
           the
           thing
           we
           chiefly
           aim
           at
           ,
           is
           mischief
           to
           the
           person
           by
           whom
           we
           have
           been
           injured
           ,
           though
           we
           our selves
           receive
           no
           benefit
           thereby
           ,
           besides
           the
           satisfaction
           of
           our
           own
           inraged
           passions
           :
           Such
           a
           
             wrathful
             retribution
             of
             evil
          
           is
           properly
           the
           sin
           of
           Revenge
           ;
           whether
           or
           no
           the
           
           evil
           that
           we
           occasion
           to
           him
           ,
           be
           either
           greater
           ,
           or
           equal
           ,
           or
           less
           ,
           to
           what
           we
           have
           suffered
           from
           him
           .
        
         
           2.
           
           What
           by
           
             revenging
             our selves
          
           ?
           This
           expression
           doth
           direct
           to
           the
           proper
           agent
           of
           that
           suffering
           and
           penalty
           which
           we
           may
           occasion
           to
           another
           .
           Though
           persons
           of
           a
           private
           capacity
           may
           seek
           to
           bring
           such
           as
           injure
           them
           to
           punishment
           ,
           yet
           they
           must
           not
           themselves
           inflict
           it
           ,
           because
           there
           are
           others
           appointed
           to
           this
           work
           ,
           namely
           the
           publick
           Magistrate
           ,
           whose
           proper
           office
           this
           is
           ,
           
             He
             is
             the
             Minister
             of
             God
             ,
          
           a
           revenger
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           same
           word
           as
           in
           the
           Text
           ,
           
             to
             execute
             wrath
             upon
             him
             that
             doth
             evil
             ,
          
           saith
           the
           Apostle
           in
           the
           next
           
             Chapter
             ,
             Rom.
          
           13.4
           .
           't
           is
           a
           part
           this
           of
           distributive
           justice
           ,
           and
           therefore
           doth
           belong
           to
           Governours
           ,
           either
           to
           the
           Supreme
           ,
           to
           whom
           it
           doth
           primarily
           appertain
           ,
           or
           to
           those
           who
           are
           delegated
           by
           him
           ;
           who
           are
           the
           Conservators
           of
           humane
           Societies
           ,
           and
           Guardians
           of
           Laws
           .
           Without
           such
           revengers
           there
           could
           be
           no
           Government
           in
           the
           world
           ;
           and
           therefore
           for
           private
           persons
           to
           invade
           their
           office
           ,
           is
           in
           some
           sense
           to
           depose
           them
           ,
           and
           consequently
           to
           destroy
           Government
           .
           Though
           even
           such
           publick
           
           persons
           to
           whose
           office
           this
           work
           doth
           properly
           belong
           ,
           are
           not
           altogether
           exempted
           from
           the
           danger
           of
           this
           sin
           .
           Upon
           which
           account
           it
           is
           that
           Governours
           themselves
           ought
           not
           ordinarily
           to
           be
           Judges
           in
           their
           own
           particular
           concernments
           ;
           or
           at
           least
           not
           to
           be
           the
           inflicters
           of
           the
           penalty
           upon
           such
           as
           injure
           them
           .
           To
           which
           may
           be
           added
           that
           such
           Magistrates
           who
           take
           delight
           in
           inflicting
           punishment
           as
           punishment
           ;
           who
           do
           it
           with
           insolence
           ,
           bitterness
           ,
           contumely
           (
           which
           are
           against
           the
           common
           Laws
           of
           humanity
           )
           such
           as
           do
           not
           principally
           respect
           the
           good
           of
           the
           Community
           ,
           and
           of
           the
           offending
           person
           ,
           but
           have
           some
           secret
           regard
           to
           their
           own
           private
           utility
           ,
           or
           the
           satisfaction
           of
           their
           particular
           anger
           :
           In
           such
           cases
           the
           Magistrate
           himself
           ,
           whose
           office
           it
           is
           to
           revenge
           ,
           may
           yet
           be
           guilty
           of
           the
           sin
           of
           revenge
           .
        
         
           3.
           
           The
           third
           particular
           observed
           in
           the
           words
           is
           a
           Direction
           for
           the
           better
           observance
           of
           this
           duty
           ,
           in
           that
           clause
           ,
           
             but
             rather
             give
             place
             unto
             wrath
             .
          
           That
           expression
           of
           
             giving
             place
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             date
             locum
             ,
          
           is
           a
           Metaphorical
           phrase
           .
           But
           't
           is
           such
           a
           Metaphor
           as
           is
           not
           a
           peculiar
           Phraseology
           ,
           but
           is
           somewhat
           general
           
           and
           significant
           in
           several
           languages
           .
           The
           meaning
           of
           it
           is
           to
           yield
           and
           submit
           unto
           .
           What
           kind
           of
           wrath
           is
           hereby
           intended
           is
           another
           question
           ,
           fit
           to
           be
           discussed
           .
           There
           are
           three
           several
           senses
           that
           have
           each
           of
           them
           a
           fair
           pretence
           to
           the
           scope
           and
           meaning
           of
           this
           place
           .
        
         
           1.
           
           It
           may
           signifie
           the
           wrath
           of
           thine
           enemy
           ;
           do
           not
           immediately
           fly
           to
           an
           opposition
           of
           it
           ,
           but
           rather
           withdraw
           from
           him
           that
           is
           provoked
           .
           
             Dum
             furor
             in
             cursu
             est
             ,
             currenti
             cede
             furori
             .
             Iacob
          
           did
           so
           to
           his
           brother
           .
           Esau
           ,
           when
           he
           was
           inraged
           against
           him
           ,
           and
           resolved
           to
           kill
           him
           .
        
         
           2.
           
           It
           may
           signifie
           the
           wrath
           of
           God.
           Do
           not
           prevent
           or
           hinder
           that
           by
           revenging
           your self
           .
           Take
           heed
           of
           invading
           his
           Office.
           Leave
           him
           to
           his
           own
           work
           .
           
             Commit
             your selves
             to
             him
             that
             judgeth
             righteously
             ,
          
           1
           Pet.
           2.23
           .
        
         
           3.
           
           It
           may
           refer
           to
           our
           
             own
             wrath
          
           .
           To
           the
           impetuousness
           of
           which
           we
           must
           so
           far
           give
           place
           as
           not
           to
           act
           any
           thing
           upon
           the
           instigation
           of
           it
           .
           
             Respirate
             in
             vestro
             furore
             ,
             neque
             ruite
             praecipites
             ,
             donec
             ira
             vestra
             deferveat
             .
          
           Let
           it
           have
           some
           time
           to
           cool
           and
           abate
           ,
           and
           take
           heed
           of
           being
           transported
           with
           it
           .
        
         
         
           Each
           of
           these
           are
           suitable
           enough
           to
           the
           sense
           of
           the
           place
           ,
           though
           the
           two
           first
           seem
           to
           be
           more
           agreeable
           to
           the
           Reason
           annexed
           .
        
         
           4.
           
           Which
           is
           the
           fourth
           particular
           observable
           in
           the
           words
           :
           
             For
             it
             is
             written
             ,
             Vengeance
             is
             mine
             ,
             I
             will
             repay
             saith
             the
             Lord
             ,
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           refers
           to
           that
           place
           ,
           Deut.
           32.35
           ▪
           and
           to
           that
           Psal.
           94.1
           .
           
             O
             Lord
             God
             to
             whom
             vengeance
             belongeth
             .
          
           Which
           is
           again
           repeated
           Heb.
           10.30
           .
           
             For
             we
             know
             him
             that
             hath
             said
             ,
             Vengeance
             belongeth
             unto
             me
             ,
             I
             will
             recompence
             saith
             the
             Lord.
             
          
        
         
           And
           then
           it
           follows
           in
           the
           next
           verse
           of
           the
           Text
           ,
           which
           is
           cited
           out
           of
           Prov.
           25.21
           .
           
             Therefore
             if
             thine
             enemy
             hunger
             ,
             feed
             him
             ,
             if
             he
             thirst
             give
             him
             drink
             .
          
           Under
           which
           expressions
           of
           meat
           and
           drink
           are
           comprehended
           all
           kind
           of
           necessaries
           or
           conveniences
           ,
           which
           his
           condition
           may
           require
           .
           Be
           kind
           and
           benevolous
           to
           him
           ,
           not
           only
           in
           case
           of
           extreme
           exigence
           ,
           but
           so
           often
           as
           you
           have
           opportunity
           of
           procuring
           any
           considerable
           advantage
           to
           his
           condition
           ,
           
             For
             in
             so
             doing
             thou
             shalt
             heap
             coals
             of
             fire
             upon
             his
             head
             ,
          
           whereby
           he
           shall
           be
           either
           melted
           into
           kindness
           ,
           or
           burnt
           for
           his
           obdurateness
           .
        
         
         
           Some
           think
           the
           meaning
           of
           this
           passage
           is
           to
           be
           restrained
           only
           to
           the
           first
           of
           these
           ;
           it
           being
           against
           the
           chief
           scope
           of
           the
           place
           ,
           and
           the
           highest
           kind
           of
           revenge
           for
           a
           man
           to
           aim
           at
           the
           exposing
           of
           another
           to
           divine
           wrath
           and
           vengeance
           ;
           usually
           the
           roughest
           most
           obdurate
           tempers
           are
           to
           be
           subdued
           with
           kindness
           .
           David
           conquered
           Saul
           this
           way
           ,
           and
           melted
           him
           into
           tears
           of
           repentance
           for
           his
           enmity
           against
           him
           .
           
             Nimis
             durus
             est
             animus
             ,
             qui
             si
             dilectionem
             nolit
             impendere
             ,
             nolit
             rependere
             ,
          
           saith
           St.
           Austin
           .
           That
           man
           must
           needs
           be
           of
           a
           very
           savage
           inflexible
           temper
           ,
           who
           is
           not
           to
           be
           bent
           by
           gentleness
           and
           kindness
           .
           
           Some
           conceive
           this
           phrase
           to
           be
           an
           allusion
           to
           the
           custom
           of
           Artificers
           in
           their
           dealing
           with
           metals
           ,
           which
           when
           they
           cannot
           bring
           to
           fusion
           by
           putting
           fire
           under
           them
           ,
           they
           use
           to
           heap
           live
           coals
           on
           the
           head
           or
           top
           of
           them
           ,
           and
           by
           that
           means
           do
           cause
           them
           to
           melt
           .
           That
           man
           is
           to
           be
           utterly
           despaired
           of
           as
           being
           without
           all
           sense
           of
           humanity
           ,
           whom
           repeated
           kindness
           will
           not
           melt
           and
           dissolve
           .
        
         
           But
           now
           because
           the
           most
           usual
           sense
           of
           this
           expression
           ,
           
             coals
             of
             fire
          
           ,
           doth
           denote
           punishment
           and
           vengeance
           ,
           according
           
           to
           the
           proper
           importance
           of
           it
           in
           other
           Scriptures
           ,
           as
           Psal.
           18.8
           ,
           12
           ,
           13.
           
           &
           140.12
           .
           and
           several
           other
           places
           .
           Therefore
           this
           sense
           is
           not
           to
           be
           wholly
           neglected
           ,
           nor
           is
           it
           unlawful
           for
           a
           man
           in
           a
           secondary
           way
           to
           have
           respect
           unto
           it
           .
           And
           't
           is
           most
           suitable
           to
           that
           clause
           in
           the
           precedent
           verse
           ,
           
             Vengeance
             is
             mine
          
           .
           Though
           withal
           it
           must
           be
           granted
           ,
           that
           the
           precept
           in
           the
           verse
           immediately
           following
           of
           overcoming
           evil
           with
           good
           ,
           doth
           seem
           to
           favour
           more
           the
           former
           sense
           .
        
         
           And
           so
           much
           for
           Explication
           of
           the
           Text
           ,
           both
           as
           to
           the
           Context
           and
           the
           Terms
           of
           it
           .
        
         
           The
           Proposition
           I
           would
           insist
           upon
           shall
           be
           this
           :
           
             
             Christians
             ought
             to
             be
             very
             cautious
             against
             this
             sin
             of
             revenge
             .
          
        
         
           The
           Apostle
           doth
           in
           this
           place
           insist
           much
           upon
           it
           ,
           frequently
           repeats
           the
           prohibition
           to
           this
           purpose
           ,
           which
           he
           endeavours
           to
           insinuate
           by
           the
           most
           loving
           perswasions
           ,
           and
           to
           enforce
           by
           several
           arguments
           to
           shew
           of
           how
           great
           moment
           and
           consequence
           this
           duty
           is
           .
           And
           't
           is
           withal
           both
           agreeable
           to
           the
           light
           of
           nature
           ,
           and
           to
           several
           other
           precepts
           and
           examples
           ,
           both
           in
           the
           Old
           and
           New
           Testament
           .
        
         
         
           And
           first
           ,
           't
           is
           most
           consonant
           this
           to
           the
           clear
           light
           of
           nature
           ,
           and
           such
           moral
           principles
           as
           are
           common
           to
           all
           mankind
           .
           Though
           I
           know
           very
           well
           that
           divers
           eminent
           Authors
           ,
           the
           learned
           Grotius
           and
           others
           do
           from
           hence
           endeavour
           to
           prove
           the
           insufficiency
           of
           Reason
           and
           Philosophy
           for
           the
           discovery
           and
           attainment
           of
           true
           virtue
           .
           Because
           the
           wisest
           and
           best
           of
           the
           Heathen
           do
           indulge
           themselves
           in
           this
           matter
           of
           revenge
           .
           To
           which
           purpose
           they
           usually
           cite
           those
           sayings
           out
           of
           Aristotle
           ,
           where
           he
           reckons
           it
           for
           a
           virtue
           ,
           and
           in
           another
           place
           where
           he
           saith
           ,
           
             Servile
             est
             ,
             si
             contumeliose
             tracteris
             ,
             id
             tolerare
             .
          
           And
           that
           of
           Cicero
           ,
           where
           he
           mentions
           revenge
           amongst
           those
           things
           ,
           
             Quae
             ad
             jus
             naturae
             pertinent
          
           .
           Besides
           that
           Doctrine
           of
           the
           Stoicks
           ,
           who
           were
           a
           sect
           of
           men
           most
           strict
           and
           sublime
           in
           their
           morality
           ;
           amongst
           whom
           notwithstanding
           it
           was
           a
           principle
           ,
           
             Sapientem
             non
             ignoscere
             ,
             non
             misereri
             .
          
           That
           
             a
             wise
             man
             ought
             not
             to
             pardon
             another
             mans
             faults
             ,
             nor
             to
             compassionate
             his
             sufferings
             .
          
           For
           which
           Seneca
           reasons
           thus
           ,
           
             Venia
             est
             poenae
             meritae
             remissio
          
           .
           
           
             Ergo
             ei
             ignoscitur
             qui
             puniri
             debuit
             .
             Sapiens
             autem
             nihil
             facit
             quod
             non
             debet
             .
          
           To
           which
           may
           be
           
           added
           that
           Doctrine
           of
           the
           Alchoran
           ,
           wherein
           the
           remitting
           of
           injuries
           and
           neglect
           of
           revenge
           ,
           is
           condemned
           as
           an
           impious
           thing
           .
        
         
           From
           all
           which
           't
           is
           inferred
           that
           this
           prohibition
           of
           revenge
           is
           a
           pure
           institution
           belonging
           to
           the
           Gospel
           and
           Christian
           Religion
           ,
           and
           not
           derivable
           from
           the
           light
           of
           nature
           .
        
         
           But
           with
           reverence
           to
           those
           great
           Names
           ,
           this
           will
           upon
           an
           impartial
           inquiry
           be
           found
           to
           be
           a
           mistake
           ;
           all
           the
           Agenda
           of
           Christianity
           being
           so
           far
           from
           being
           opposite
           that
           they
           are
           most
           agreeable
           to
           humane
           reason
           ,
           as
           't
           is
           cultivated
           and
           heightned
           to
           its
           utmost
           improvement
           by
           Philosophy
           .
           As
           for
           those
           speeches
           that
           are
           cited
           to
           this
           purpose
           ,
           they
           may
           refer
           to
           the
           passion
           or
           virtue
           of
           Revenge
           ,
           not
           the
           vice
           of
           it
           .
           The
           same
           Authors
           abounding
           in
           many
           severe
           prohibitions
           against
           this
           vice
           .
           Besides
           the
           many
           arguments
           they
           produce
           of
           the
           unlawfulness
           and
           mischief
           of
           it
           ,
           as
           the
           inconsistency
           of
           it
           with
           Government
           and
           Society
           ,
           with
           several
           other
           reasons
           which
           I
           may
           have
           occasion
           to
           mention
           afterwards
           .
           And
           the
           plain
           truth
           is
           ,
           there
           is
           not
           any
           one
           thing
           in
           morality
           that
           is
           capable
           of
           being
           made
           out
           by
           clearer
           
           natural
           evidence
           than
           the
           sinfulness
           of
           revenge
           ,
           supposing
           men
           to
           live
           under
           Laws
           and
           Government
           ,
           as
           I
           shall
           hereafter
           endeavour
           to
           shew
           .
        
         
           As
           for
           Scripture
           evidence
           to
           this
           purpose
           out
           of
           the
           Old
           Testament
           ,
           nothing
           can
           be
           more
           express
           than
           that
           place
           ,
           Levit.
           19.18
           .
           
             Thou
             shalt
             not
             avenge
             nor
             bear
             any
             grudg
             against
             the
             children
             of
             thy
             people
             ,
             but
             thou
             shalt
             love
             thy
             neighbour
             as
             thy self
             .
          
           To
           which
           is
           annexed
           the
           same
           reason
           as
           in
           the
           Text
           ,
           
             I
             am
             the
             Lord.
          
           Nor
           is
           this
           to
           be
           extended
           meerly
           to
           their
           persons
           ,
           but
           to
           their
           possessions
           likewise
           .
           Exod.
           23.4
           ,
           5.
           
           
             If
             thou
             meet
             thine
             enemies
             ox
             or
             his
             ass
             going
             astray
             ,
             thou
             shalt
             surely
             bring
             it
             back
             to
             him
             again
             .
             If
             thou
             seest
             the
             ass
             of
             him
             that
             hateth
             thee
             lying
             under
             his
             burden
             ,
             thou
             shalt
             surely
             help
             with
             him
             .
          
        
         
           Though
           it
           cannot
           be
           denied
           that
           amongst
           the
           Judicial
           Laws
           of
           the
           Iewish
           Nation
           ,
           there
           are
           some
           that
           seem
           to
           make
           an
           allowance
           and
           indulgence
           for
           the
           frowardness
           and
           hardness
           of
           that
           people
           in
           this
           particular
           (
           whether
           the
           revenger
           of
           blood
           were
           not
           commanded
           to
           kill
           the
           man-slayer
           see
           Weemes
           ,
           2.
           
           Vol.
           2.
           
             part
             ,
             p.
          
           129.
           )
           as
           that
           concerning
           the
           liberty
           for
           the
           avenger
           of
           blood
           ,
           
           while
           his
           heart
           is
           hot
           ,
           to
           pursue
           him
           that
           had
           unwittingly
           slain
           his
           neighbour
           ,
           and
           if
           he
           could
           overtake
           him
           before
           he
           got
           to
           one
           of
           the
           Cities
           of
           Refuge
           to
           be
           revenged
           of
           him
           ,
           Deut.
           19.6
           .
           Iosh.
           20.3
           .
           Besides
           those
           other
           Laws
           of
           retaliation
           ,
           of
           
             an
             eye
             for
             an
             eye
          
           ,
           and
           
             a
             tooth
             for
             a
             tooth
          
           ;
           yet
           these
           Laws
           were
           not
           established
           amongst
           them
           out
           of
           any
           fitness
           or
           commendableness
           of
           the
           things
           in
           themselves
           absolutely
           considered
           ,
           but
           only
           indulged
           by
           way
           of
           permission
           ,
           as
           being
           most
           suitable
           to
           the
           imperfect
           state
           of
           that
           people
           ,
           and
           for
           the
           prevention
           of
           greater
           mischiefs
           amongst
           them
           ,
           as
           Tertullian
           hath
           stated
           this
           business
           ,
           and
           out
           of
           him
           the
           learned
           Grotius
           in
           his
           Book
           
             de
             jure
             belli
             &
             pacis
             ,
             Lib.
          
           2.
           
           Cap.
           20.
           
           §
           .
           10.
           
        
         
           Prov.
           19.11
           .
           the
           wise
           man
           tells
           us
           that
           
             't
             is
             the
             discretion
             of
             a
             man
             to
             defer
             his
             anger
             ,
             and
             his
             glory
             to
             pass
             over
             a
             transgression
             .
          
           'T
           is
           the
           want
           of
           prudence
           and
           generosity
           that
           doth
           hastily
           transport
           men
           to
           the
           retribution
           of
           injuries
           .
        
         
           Prov.
           24.17
           ,
           18.
           
           
             Rejoice
             not
             when
             thine
             enemy
             falleth
             ,
             and
             let
             not
             thine
             heart
             be
             glad
             when
             he
             stumbleth
             ,
             Lest
             the
             Lord
             see
             it
             ,
             and
             it
             displease
             him
             ,
             and
             he
             turn
             away
             his
             wrath
             from
             him
             to
             thee
             .
          
           Where
           
           not
           only
           the
           doing
           of
           mischief
           our selves
           ,
           but
           the
           rejoicing
           at
           that
           which
           upon
           any
           other
           account
           doth
           happen
           to
           him
           is
           prohibited
           as
           an
           unworthy
           thing
           .
           And
           David
           complains
           of
           it
           as
           very
           injurious
           dealing
           that
           his
           enemies
           
             rejoiced
             at
             his
             adversity
             ,
             Psal.
          
           35.15
           .
           though
           he
           
             had
             compassion
             on
             them
             when
             they
             were
             sick
             ,
             and
             behaved
             himself
             as
             to
             his
             friend
             or
             brother
             .
          
        
         
           Ezek.
           25.12
           .
           there
           are
           severe
           threatnings
           denounced
           against
           Edom
           ,
           because
           he
           had
           greatly
           offended
           by
           taking
           vengeance
           ,
           and
           revenging
           himself
           upon
           the
           house
           of
           
             Iudah
             ,
             ver
          
           .
           14.
           
           
             Therefore
             will
             I
             lay
             my
             vengeance
             upon
             Edom
             ,
             according
             to
             mine
             anger
             ,
             and
             according
             to
             my
             fury
             ,
             and
             they
             shall
             know
             my
             vengeance
             ,
             saith
             the
             Lord
             God.
          
           And
           ver
           .
           15.
           
           
             Because
             the
             Philistines
             have
             dealt
             by
             revenge
             ,
             and
             have
             taken
             vengeance
             with
             a
             despiteful
             heart
             to
             destroy
             it
             for
             the
             old
             hatred
             ;
             therefore
             thus
             saith
             the
             Lord
             ,
             Behold
             I
             will
             stretch
             out
             my
             hands
             against
             the
             Philistines
             ,
             and
             I
             will
             execute
             great
             vengeance
             upon
             them
             ,
             with
             furious
             rebukes
             .
          
        
         
           But
           the
           Gospel
           is
           much
           more
           copious
           to
           this
           purpose
           ,
           wherein
           our
           Saviour
           doth
           require
           an
           higher
           degree
           of
           perfection
           in
           this
           kind
           ,
           and
           doth
           abolish
           those
           
           indulgences
           which
           the
           
             Iudicial
             Law
          
           did
           admit
           .
           He
           expects
           that
           Christians
           should
           be
           so
           far
           from
           being
           overcome
           with
           this
           passion
           of
           private
           revenge
           ,
           that
           they
           should
           rather
           suffer
           patiently
           a
           second
           and
           third
           injury
           than
           revenge
           one
           .
           Which
           is
           the
           true
           meaning
           of
           that
           precept
           ,
           Mat.
           5
           39.
           
           
             Whosoever
             shall
             smite
             thee
             on
             the
             right
             cheek
             ,
             turn
             to
             him
             the
             other
             also
             .
          
           That
           expression
           of
           
             turning
             the
             cheek
          
           ,
           being
           a
           usual
           Scripture-phrase
           to
           signifie
           bearing
           evil
           patiently
           ,
           Isa.
           50.6
           .
           Lament
           .
           3.30
           .
        
         
           And
           v.
           44.
           
           
             I
             say
             unto
             you
             love
             your
             enemies
             ,
             bless
             them
             that
             curse
             you
             ,
             do
             good
             to
             them
             that
             hate
             you
             ,
             and
             pray
             for
             them
             which
             despitefully
             use
             you
             ,
             and
             persecute
             you
             .
             For
             if
             you
             love
             them
             that
             love
             you
             ,
             what
             reward
             have
             you
             ,
             do
             not
             even
             Publicans
             and
             sinners
             the
             same
             ?
          
           But
           when
           once
           you
           come
           to
           love
           and
           do
           good
           to
           enemies
           ,
           this
           will
           prove
           you
           to
           
             be
             children
             of
             the
             Highest
          
           ,
           and
           render
           you
           
             perfect
             as
             your
             Heavenly
             Father
             is
             perfect
             ,
          
           
           ver
           .
           48.
           
        
         
           Mat.
           6.
           
           Having
           taught
           his
           Disciples
           that
           form
           of
           prayer
           ,
           wherein
           they
           are
           to
           beg
           a
           conditional
           pardon
           of
           their
           own
           sins
           ,
           
             Forgive
             us
             our
             trespasses
             as
             we
             forgive
             them
             that
             trespass
             against
             us
             .
          
           
           Of
           which
           it
           may
           be
           said
           (
           as
           of
           the
           fifth
           Commandment
           that
           it
           was
           the
           
             first
             with
             promise
          
           )
           so
           was
           this
           the
           first
           ,
           the
           only
           Petition
           
             with
             condition
          
           .
           And
           having
           signified
           this
           form
           ,
           he
           returns
           immediately
           after
           to
           comment
           upon
           this
           clause
           (
           singling
           it
           out
           from
           all
           the
           other
           Petitions
           as
           laying
           great
           weight
           upon
           it
           )
           and
           this
           he
           doth
           both
           
             positively
             ,
             ver
          
           .
           14.
           
           
             For
             if
             ye
             forgive
             men
             their
             trespasses
             ,
             then
             will
             your
             Heavenly
             Father
             forgive
             you
             your
             trespasses
             .
          
           And
           negatively
           ,
           v.
           15.
           
           
             But
             if
             ye
             forgive
             not
             men
             their
             trespasses
             ,
             neither
             will
             your
             Heavenly
             Father
             forgive
             your
             trespasses
             .
          
           By
           which
           place
           it
           appears
           that
           he
           who
           meditates
           revenge
           must
           curse
           himself
           when
           he
           prays
           ;
           he
           must
           carry
           in
           his
           own
           bosom
           the
           evidence
           that
           his
           sins
           are
           unpardoned
           ,
           and
           likewise
           a
           bar
           and
           incapacity
           ,
           whereby
           he
           is
           disabled
           to
           ask
           or
           expect
           the
           forgiveness
           of
           them
           .
        
         
           To
           which
           may
           be
           added
           that
           Precept
           of
           
             being
             reconciled
             to
             our
             brother
             before
             we
             bring
             our
             gift
             to
             the
             Altar
             ,
             Mat.
          
           5.
           
           The
           thoughts
           of
           revenge
           will
           render
           our
           offerings
           and
           services
           unacceptable
           .
           As
           likewise
           that
           Parable
           concerning
           the
           
             wicked
             servant
             ,
             Mat.
          
           18.
           who
           refused
           to
           forgive
           his
           fellow
           servant
           
           a
           
             hundred
             pence
          
           ,
           though
           his
           Lord
           had
           remitted
           to
           him
           
             ten
             thousand
             Talents
          
           .
        
         
           I
           might
           mention
           several
           Examples
           to
           this
           purpose
           ;
           that
           of
           Ioseph
           towards
           his
           Brethren
           :
           that
           of
           
             Iob
             ,
             Chap.
          
           31.29
           .
           who
           professed
           that
           he
           
             rejoiced
             not
             at
             the
             destruction
             of
             him
             that
             hated
             him
             ;
             nor
             lift
             up
             himself
             when
             evil
             found
             him
             .
          
           That
           of
           St.
           Stephen
           who
           prayed
           for
           those
           that
           stoned
           him
           ,
           saying
           ,
           
             Lord
             lay
             not
             this
             sin
             to
             their
             charge
             ,
             Act.
          
           7.60
           .
           And
           above
           all
           that
           of
           our
           Saviour
           himself
           ,
           
             Who
             when
             he
             was
             reviled
             ,
             reviled
             not
             again
             ,
             when
             he
             suffered
             he
             threatned
             not
             ,
             but
             committed
             himself
             to
             him
             that
             judgeth
             righteously
             ,
          
           1
           Pet.
           2.23
           .
        
         
           I
           proceed
           to
           some
           Reasons
           or
           Arguments
           for
           the
           confirmation
           of
           this
           Proposition
           .
           And
           shall
           mention
           six
           .
        
         
           1.
           
           
             'T
             is
             a
             sin
             against
             God
          
           ,
           the
           supreme
           Governour
           of
           the
           world
           ,
           to
           whom
           this
           work
           of
           vengeance
           belongeth
           ;
           which
           is
           the
           reason
           in
           the
           Text.
           And
           therefore
           men
           who
           intrude
           upon
           it
           without
           his
           commission
           ,
           do
           but
           invade
           his
           office
           ;
           and
           consequently
           renounce
           their
           subjection
           to
           him
           ,
           and
           put
           themselves
           out
           of
           his
           protection
           .
           We
           that
           are
           poor
           dependant
           Creatures
           ,
           earthen
           vessels
           ,
           
           
             worms
             and
             no
             men
          
           ,
           think
           our selves
           highly
           injured
           and
           affronted
           when
           those
           that
           are
           in
           any
           inferiour
           relation
           to
           us
           ,
           our
           children
           or
           servants
           shall
           take
           upon
           them
           to
           revenge
           themselves
           upon
           one
           another
           without
           appealing
           to
           us
           to
           do
           them
           right
           .
           Why
           ,
           God
           is
           infinitely
           more
           just
           ,
           powerful
           ,
           omniscient
           ,
           and
           therefore
           hath
           much
           more
           reason
           to
           resent
           it
           as
           an
           high
           indignity
           when
           his
           creatures
           and
           vassals
           shall
           so
           far
           forget
           their
           dependance
           upon
           him
           as
           to
           invade
           his
           office
           .
           The
           Apostle
           tells
           us
           ,
           Iam.
           1.20
           .
           
             That
             the
             wrath
             of
             men
             worketh
             not
             the
             righteousness
             of
             God.
          
           That
           justice
           which
           is
           done
           by
           a
           wrathful
           man
           doth
           not
           render
           him
           righteous
           in
           the
           sight
           of
           God.
           Or
           God
           hath
           not
           appointed
           that
           violent
           revengeful
           disposition
           of
           men
           to
           be
           the
           executor
           of
           his
           justice
           ;
           because
           't
           is
           not
           like
           to
           effect
           it
           with
           such
           a
           mixture
           of
           mercy
           as
           he
           will
           approve
           or
           accept
           of
           .
        
         
           2.
           
           'T
           is
           
             against
             Government
          
           ,
           Magistrates
           ,
           Laws
           ;
           those
           bonds
           of
           Societies
           ,
           which
           are
           all
           needless
           and
           in
           vain
           ,
           if
           every
           one
           may
           take
           a
           liberty
           of
           righting
           himself
           .
           'T
           is
           the
           very
           end
           of
           Magistracy
           to
           prevent
           this
           .
           He
           is
           made
           
           a
           publick
           Avenger
           ,
           to
           distribute
           rewards
           and
           punishments
           according
           to
           stated
           Laws
           ,
           that
           private
           men
           might
           not
           intermeddle
           with
           it
           .
           'T
           is
           true
           indeed
           ,
           as
           for
           such
           barbarous
           savage
           people
           as
           live
           wild
           ,
           without
           being
           associated
           and
           united
           by
           those
           bonds
           of
           justice
           ,
           't
           is
           no
           wonder
           if
           such
           be
           continually
           retaliating
           of
           injuries
           according
           to
           the
           opportunities
           and
           advantages
           they
           can
           get
           over
           one
           another
           ;
           there
           being
           no
           other
           remedy
           for
           men
           who
           live
           according
           to
           a
           state
           of
           nature
           ,
           amongst
           whom
           there
           is
           no
           person
           or
           place
           for
           appeal
           .
           And
           thus
           likewise
           is
           it
           with
           such
           publick
           persons
           ,
           betwixt
           whom
           there
           is
           no
           common
           Judg
           to
           state
           and
           vindicate
           their
           differences
           (
           as
           Soveraign
           Princes
           are
           )
           there
           being
           in
           such
           cases
           no
           other
           remedy
           (
           unless
           they
           can
           accommodate
           things
           by
           Treaty
           )
           but
           that
           War
           must
           follow
           ,
           and
           the
           sword
           decide
           their
           Controversies
           .
           But
           when
           men
           are
           once
           associated
           under
           Government
           and
           Laws
           ,
           they
           must
           then
           have
           recourse
           to
           such
           as
           are
           deputed
           to
           this
           office
           of
           vindicating
           common
           justice
           .
           Have
           you
           received
           an
           injury
           ,
           saith
           
             Quintilian
             ,
             Est
             lex
             ,
             forum
             ,
             
             judex
             nisi
             vos
             jure
             vindicari
             pudet
             ;
             There
             are
             Laws
             ,
             Courts
             ,
             Iudges
             ,
             unless
             your
             cause
             be
             such
             as
             you
             are
             ashamed
             or
             afraid
             to
             bring
             it
             unto
             the
             trial
             and
             determination
             of
             Law.
          
           Though
           even
           in
           this
           way
           't
           is
           not
           for
           every
           trivial
           offence
           that
           we
           are
           to
           trouble
           our
           neighbour
           ;
           nor
           for
           matters
           of
           moment
           ,
           till
           all
           other
           ways
           of
           accommodation
           have
           been
           first
           offered
           and
           tried
           ,
           
             Law
             being
             a
             kind
             of
             War
             ,
             which
             must
             be
             the
             last
             means
             for
             Peace
             .
          
        
         
           3.
           
           'T
           is
           against
           the
           very
           scope
           and
           
             spirit
             of
             Christianity
          
           ,
           which
           consists
           in
           self-denial
           ,
           taking
           up
           the
           Cross
           ,
           meekness
           ,
           loving
           our
           enemies
           ,
           forgiving
           such
           as
           trespass
           against
           us
           .
           The
           great
           rule
           of
           Christianity
           is
           not
           to
           do
           to
           others
           as
           they
           do
           to
           us
           ,
           but
           as
           we
           would
           have
           them
           do
           to
           us
           .
           
             Whatsoever
             ye
             would
             that
             men
             should
             do
             unto
             you
             ,
             do
             you
             the
             same
             unto
             them
             ,
             Mat.
          
           7.12
           .
        
         
           4.
           
           'T
           is
           against
           
             humanity
             ;
             Inhumanum
             verbum
             est
             ultio
             ,
          
           saith
           Seneca
           .
           'T
           is
           proper
           enough
           for
           wild
           brute
           creatures
           ,
           but
           not
           for
           men
           .
           Nothing
           becomes
           humane
           nature
           more
           than
           gentleness
           and
           humanity
           .
           
           
             Laus
             humanitatis
             potius
             quam
             voluptas
             ultionis
             concupiscenda
             
             est
             ,
          
           saith
           one
           of
           the
           Roman
           Orators
           .
           
             The
             pleasure
             of
             revenge
             ought
             not
             to
             stand
             in
             any
             competition
             with
             the
             praise
             of
             humanity
             .
          
           Nothing
           is
           more
           universally
           necessary
           for
           the
           peace
           and
           welfare
           of
           humane
           Societies
           ,
           than
           mutual
           pardon
           and
           forbearance
           ;
           because
           every
           one
           must
           frequently
           stand
           in
           need
           of
           it
           for
           himself
           ,
           and
           therefore
           must
           be
           ready
           to
           extend
           it
           to
           others
           .
           He
           that
           hath
           any
           real
           sense
           of
           his
           own
           frail
           condition
           ,
           will
           find
           reason
           enough
           not
           to
           take
           all
           advantages
           he
           may
           against
           others
           .
        
         
           5.
           
           'T
           is
           
             against
             our
             own
             quiet
          
           and
           welfare
           ;
           which
           consists
           in
           such
           a
           serene
           and
           be
           calmed
           spirit
           as
           will
           not
           
             let
             the
             Sun
             go
             down
             upon
             our
             wrath
             .
          
           The
           study
           of
           revenge
           will
           be
           a
           means
           to
           keep
           wounds
           green
           and
           festering
           ,
           whereas
           otherwise
           they
           might
           heal
           .
           
             Multi
             leves
             injurias
             altius
             sibi
             dimisêre
             dum
             vindicant
             .
          
           
           This
           gives
           impression
           to
           a
           slight
           injury
           ,
           and
           makes
           it
           wound
           deep
           when
           we
           resent
           it
           with
           revengeful
           thoughts
           .
           
             Maledicta
             ,
             si
             irascaris
             ,
             agnita
             videntur
             ,
             spreta
             exolescunt
             .
          
           He
           that
           neglects
           an
           injury
           ,
           doth
           blunt
           the
           edge
           of
           it
           .
           
             Provoking
             words
          
           (
           saith
           the
           Son
           of
           
             Syrach
             ,
             
             Eccles.
          
           28.12
           .
           )
           
             are
             like
             a
             coal
             of
             fire
             ,
             which
             if
             a
             man
             blow
             upon
             ,
             it
             will
             kindle
             the
             more
             ,
             but
             if
             he
             spit
             upon
             it
             ,
             't
             will
             go
             out
             .
          
        
         
           Besides
           that
           it
           will
           be
           a
           means
           to
           multiply
           and
           renew
           fresh
           injuries
           upon
           us
           .
           If
           we
           cannot
           stop
           at
           the
           first
           blow
           ,
           why
           should
           we
           expect
           that
           our
           adversary
           should
           stop
           at
           the
           second
           ?
           He
           that
           will
           strike
           when
           he
           is
           not
           provoked
           ,
           will
           do
           so
           much
           more
           when
           he
           is
           smitten
           again
           ,
           and
           so
           we
           shall
           but
           help
           to
           draw
           the
           sawe
           of
           contention
           ,
           and
           multiply
           sufferings
           upon
           our selves
           by
           endeavouring
           to
           retaliate
           them
           upon
           others
           .
        
         
           6.
           
           Revenge
           is
           in
           it self
           as
           great
           ,
           and
           in
           many
           respects
           a
           much
           greater
           sin
           ,
           than
           the
           first
           injury
           whereby
           't
           is
           occasioned
           .
           
             Quid
             refert
             inter
             provocantem
             &
             provocatum
             ,
          
           
           
             nisi
             quod
             ille
             prior
             in
             maleficio
             deprehenditur
             ,
             &
             ille
             posterior
             .
             All
             the
             difference
             betwixt
             the
             provoker
             and
             revenger
             is
             this
             ,
             That
             the
             one
             is
             first
             ,
             the
             other
             second
             in
             the
             mischief
             .
             Et
             quid
             refert
             primus
             pecces
             an
             ultimus
             ?
             And
             what
             advantage
             is
             there
             for
             a
             man
             to
             be
             first
             or
             second
             in
             an
             evil
             action
             ?
          
           It
           cannot
           certainly
           be
           any
           good
           argument
           ,
           that
           because
           
           such
           an
           one
           sinned
           first
           ,
           therefore
           we
           will
           second
           him
           :
           
             Qui
             dolorem
             regerit
             tantum
             excusatius
             peccat
          
           (
           saith
           
             Seneca
             )
             ,
             He
             that
             doth
             revenge
             ,
             doth
             sin
             as
             well
             as
             the
             other
             ,
          
           
           
             though
             he
             have
             this
             excuse
             for
             it
             ,
             that
             he
             was
             first
             provoked
             to
             it
             .
          
           And
           yet
           in
           another
           place
           he
           saith
           ,
           
             Non
             dubitabo
             dicere
             magis
             improbum
             esse
             eum
             ,
             qui
             illatam
             ulciscitur
             quàm
             qui
             infert
             injuriam
             .
             I
             shall
             not
             doubt
             to
             affirm
             that
             man
             of
             the
             two
             to
             be
             the
             most
             wicked
             ,
             who
             revenges
             ,
             than
             he
             who
             inflicts
             an
             injury
             .
             Qui
             replicat
             multiplicat
             .
             Alter
             principium
             malo
             dedit
             ,
             alter
             modum
             abstulit
             .
             One
             gives
             a
             beginning
             ,
             the
             other
             growth
             ,
             multiplication
             ,
             continuance
             ,
             and
             consequently
             endeavours
             to
             make
             it
             without
             measure
             or
             end
             .
          
           The
           first
           violates
           some
           particular
           branch
           of
           the
           Law
           ,
           but
           the
           revenge
           of
           that
           wrong
           doth
           depose
           the
           whole
           Law
           ,
           and
           puts
           it
           out
           of
           office
           .
           He
           that
           hath
           newly
           received
           an
           injury
           ,
           and
           hath
           the
           sense
           of
           it
           fresh
           upon
           his
           own
           mind
           ,
           doth
           thereby
           better
           understand
           the
           vexation
           and
           grievousness
           of
           it
           ;
           and
           therefore
           for
           him
           to
           deal
           hardly
           with
           others
           ,
           whilst
           he
           hath
           this
           sense
           fresh
           upon
           him
           ,
           must
           needs
           from
           hence
           receive
           an
           aggravation
           ,
           
             Qui
             exemplo
             peccat
             ,
             bis
             peccat
             ,
          
           
           he
           having
           immediately
           before
           experimented
           the
           deformity
           and
           mischief
           of
           that
           sin
           in
           another
           .
        
         
           If
           it
           be
           objected
           against
           all
           this
           which
           hath
           been
           delivered
           ,
           that
           we
           read
           sometimes
           in
           Scripture
           of
           good
           men
           who
           are
           said
           to
           rejoice
           at
           the
           sight
           of
           vengeance
           upon
           others
           ,
           Psal.
           58.10
           .
           
             The
             righteous
             shall
             rejoice
             when
             he
             seeth
             the
             vengeance
             .
          
           And
           elsewhere
           they
           are
           said
           to
           pray
           for
           vengeance
           ,
           Ier.
           11.20
           .
           
             O
             Lord
             of
             Hosts
             that
             judgest
             righteously
             ,
          
           
           
             let
             me
             see
             thy
             vengeance
             upon
             them
             .
          
           So
           St.
           Paul
           ,
           2
           Tim.
           4.14
           .
           speaking
           of
           
             Alexander
             the
             Coppersmith
             doing
             him
             much
             harm
             ,
          
           adds
           ,
           
             the
             Lord
             reward
             him
             according
             to
             his
             works
             .
          
           And
           Revel
           .
           6.10
           .
           'T
           is
           said
           ,
           
             that
             the
             souls
             under
             the
             Altar
             do
             cry
             with
             a
             loud
             voice
             ,
             saying
             ,
             How
             long
             ,
             O
             Lord
             ,
             holy
             and
             true
             dost
             thou
             not
             judg
             and
             avenge
             our
             blood
             on
             them
             that
             dwell
             on
             the
             earth
             .
          
           Besides
           several
           imprecations
           in
           other
           places
           .
        
         
           To
           this
           it
           may
           be
           answered
           :
           1.
           
           That
           as
           a
           man
           may
           pity
           men
           under
           those
           sufferings
           ,
           which
           he
           may
           acknowledg
           to
           be
           just
           upon
           them
           ,
           so
           he
           may
           rejoice
           at
           those
           sufferings
           as
           they
           are
           accomplishments
           of
           Divine
           justice
           ,
           though
           not
           as
           
           they
           are
           revenge
           for
           his
           particular
           injuries
           .
           2.
           
           To
           speak
           unto
           God
           that
           he
           would
           vindicate
           us
           ,
           is
           but
           to
           appeal
           unto
           the
           supreme
           Judg
           that
           he
           would
           do
           us
           right
           ,
           
             to
             commit
             our
             cause
             unto
             him
             that
             judgeth
             righteously
             ,
          
           as
           is
           said
           of
           our
           Saviour
           ,
           1
           Pet.
           2.23
           .
           Though
           this
           should
           be
           in
           such
           a
           manner
           as
           may
           tend
           to
           the
           conviction
           ,
           reformation
           and
           forgiveness
           of
           the
           offending
           person
           ,
           rather
           than
           to
           his
           ruin
           and
           condemnation
           ;
           unless
           it
           be
           for
           such
           extraordinary
           persons
           as
           have
           a
           spirit
           of
           discerning
           ,
           and
           are
           able
           to
           penetrate
           into
           the
           true
           state
           of
           men
           as
           to
           their
           implacable
           incorrigible
           condition
           .
           Other
           persons
           should
           consider
           
             what
             spirit
             they
             are
             of
          
           as
           our
           Saviour
           tells
           the
           Disciples
           Iames
           and
           Iohn
           .
           Every
           man
           may
           not
           
             call
             for
             fire
             from
             heaven
          
           to
           destroy
           others
           ,
           though
           Elias
           did
           and
           might
           .
        
      
       
         
         
           The
           Fifteenth
           Sermon
           .
        
         
           
             ROM
             .
             XII
             .
             19
             .
          
           
             
               Dearly
               beloved
               avenge
               not
               your selves
               ,
               but
               rather
               give
               place
               unto
               wrath
               ;
               for
               it
               is
               written
               ,
               Vengeance
               is
               mine
               ,
               I
               will
               repay
               ,
               saith
               the
               Lord.
               
            
          
        
         
           THere
           are
           these
           three
           things
           I
           would
           insist
           upon
           in
           the
           Application
           of
           this
           Point
           .
        
         
           1.
           
           To
           examine
           whether
           we
           are
           not
           guilty
           of
           this
           sin
           ?
        
         
           2.
           
           To
           convince
           men
           of
           the
           deformity
           and
           mischief
           of
           it
           .
        
         
           3.
           
           To
           quicken
           and
           excite
           them
           unto
           a
           greater
           degree
           of
           watchfulness
           over
           themselves
           ,
           in
           respect
           of
           the
           temptations
           to
           this
           vice
           for
           the
           future
           .
        
         
           1.
           
           To
           examine
           whether
           we
           our selves
           are
           not
           guilty
           of
           this
           sin
           ?
           There
           is
           no
           one
           thing
           wherein
           the
           corruption
           of
           
           nature
           is
           more
           apt
           to
           exert
           it self
           than
           in
           offences
           of
           this
           kind
           ,
           as
           relating
           to
           that
           first
           fundamental
           principle
           of
           nature
           ,
           which
           is
           self-preservation
           ;
           nor
           is
           it
           every
           ordinary
           degree
           of
           grace
           and
           virtue
           that
           will
           exempt
           a
           man
           from
           the
           power
           of
           this
           sin
           .
           According
           to
           that
           measure
           which
           there
           is
           in
           any
           ,
           either
           of
           impotence
           ,
           pride
           ,
           cowardice
           ,
           cruelty
           ,
           narrowness
           of
           mind
           ,
           selfishness
           ,
           in
           such
           a
           proportion
           must
           that
           man
           be
           of
           a
           vindicative
           temper
           .
           And
           on
           the
           other
           side
           ,
           he
           that
           is
           open
           and
           free
           in
           his
           way
           of
           converse
           ,
           apt
           to
           put
           the
           best
           construction
           upon
           things
           ,
           to
           take
           more
           notice
           of
           the
           virtues
           and
           kindnesses
           of
           men
           than
           of
           their
           failings
           ,
           not
           subject
           to
           jealousies
           and
           evil
           surmisings
           ,
           but
           of
           a
           noble
           generous
           temper
           and
           carriage
           ,
           lifted
           up
           above
           the
           common
           level
           of
           vulgar
           minds
           ,
           in
           such
           a
           degree
           will
           he
           be
           exempted
           from
           this
           sin
           .
        
         
           But
           now
           because
           there
           is
           a
           vindicative
           anger
           and
           indignation
           against
           others
           which
           is
           our
           duty
           ,
           namely
           that
           which
           is
           against
           offenders
           And
           that
           every
           man
           is
           apt
           to
           palliate
           and
           excuse
           his
           
           own
           revengeful
           temper
           and
           carriage
           by
           pretending
           this
           ;
           therefore
           I
           shall
           briefly
           suggest
           these
           two
           Rules
           ,
           whereby
           the
           truth
           of
           it
           may
           be
           discovered
           ,
           whether
           it
           be
           a
           Virtue
           or
           Vice.
           To
           examine
           whether
           ,
        
         
           1.
           
           Our
           anger
           be
           not
           more
           against
           the
           Persons
           than
           the
           Offences
           .
        
         
           And
           ,
           2.
           whether
           it
           be
           not
           directed
           more
           against
           offences
           as
           they
           are
           injuries
           to
           us
           ,
           than
           as
           they
           are
           violations
           of
           the
           Divine
           Law.
           In
           both
           which
           cases
           we
           fall
           under
           the
           guilt
           of
           this
           sin
           .
        
         
           1.
           
           We
           are
           to
           examine
           whether
           our
           anger
           be
           not
           directed
           more
           against
           the
           persons
           of
           offenders
           than
           against
           their
           offences
           .
           If
           so
           ,
           't
           is
           not
           the
           virtue
           but
           the
           sin
           of
           revenge
           .
           And
           this
           may
           be
           known
           by
           our
           readiness
           to
           exert
           any
           act
           of
           charity
           towards
           the
           offending
           person
           ,
           in
           pitying
           and
           grieving
           for
           him
           ,
           and
           applying
           the
           most
           effectual
           means
           for
           his
           conviction
           and
           amendment
           .
           Our
           Saviour
           himself
           was
           angry
           at
           the
           sins
           of
           Ierusalem
           ,
           and
           yet
           he
           wept
           over
           and
           bemoaned
           their
           destruction
           .
           So
           did
           David
           for
           his
           enemies
           ,
           Psal.
           35.13
           ,
           14.
           
           
             When
             they
             were
             
             sick
             I
             put
             on
             sackcloth
             ,
             and
             humbled
             my
             soul
             with
             fasting
             ,
             I
             behaved
             my self
             as
             though
             he
             had
             been
             my
             friend
             or
             brother
             ,
             I
             bowed
             down
             heavily
             as
             one
             that
             mourneth
             for
             his
             mother
             .
          
        
         
           On
           the
           other
           side
           when
           we
           have
           no
           kind
           of
           compassion
           towards
           them
           ,
           nor
           charity
           for
           them
           ,
           but
           are
           continually
           reviling
           their
           persons
           ,
           aggravating
           their
           faults
           ,
           adding
           to
           and
           increasing
           their
           sufferings
           ,
           't
           is
           a
           sure
           sign
           this
           of
           a
           vindicative
           temper
           .
        
         
           2.
           
           We
           are
           to
           examine
           whether
           our
           anger
           be
           not
           more
           directed
           against
           offences
           as
           they
           are
           injuries
           to
           us
           ,
           than
           as
           they
           are
           violations
           of
           the
           Divine
           Law.
           Which
           will
           appear
           by
           that
           sense
           which
           we
           have
           of
           such
           transgressions
           ,
           wherein
           we
           our selves
           are
           not
           particularly
           reflected
           upon
           ,
           though
           God
           be
           thereby
           highly
           dishonoured
           .
           If
           in
           such
           cases
           a
           man
           be
           calm
           and
           altogether
           unconcerned
           ,
           if
           he
           have
           little
           or
           no
           displeasure
           against
           persons
           that
           are
           highly
           debauched
           and
           vicious
           ,
           nay
           if
           he
           indulge
           himself
           in
           such
           kind
           of
           vices
           ,
           't
           is
           altogether
           in
           vain
           for
           such
           a
           man
           in
           his
           punishing
           of
           offenders
           ,
           
           to
           pretend
           to
           zeal
           for
           the
           upholding
           of
           Law
           and
           justice
           ,
           and
           the
           glory
           of
           God.
           'T
           is
           a
           disguise
           that
           which
           every
           one
           may
           see
           through
           .
           And
           though
           the
           punishment
           inflicted
           by
           such
           may
           be
           righteous
           ,
           and
           in
           it self
           justly
           deserved
           ,
           yet
           as
           it
           comes
           from
           them
           under
           these
           qualifications
           ,
           't
           is
           not
           so
           much
           justice
           as
           revenge
           .
        
         
           2.
           
           In
           the
           next
           place
           we
           may
           hence
           be
           convinced
           of
           that
           deformity
           and
           mischief
           which
           there
           is
           in
           this
           sin
           .
           There
           are
           these
           six
           things
           that
           do
           usually
           accompany
           it
           ,
           either
           as
           
             causes
             ,
             effects
          
           ,
           or
           properties
           of
           it
           ,
           
             Folly
             ,
             Pride
             ,
             Impotence
             ,
             Cowardice
             ,
             Cruelty
             ,
             Ingratitude
             .
          
        
         
           1.
           
           Folly
           :
           The
           meditating
           of
           revenge
           is
           styled
           the
           resting
           or
           cherishing
           
             of
             anger
             in
             our
             bosoms
          
           .
           And
           the
           
             Wise
             man
          
           tells
           us
           ,
           that
           
             anger
             resteth
             in
             the
             bosom
             of
             fools
             ,
             Eccles.
          
           7.9
           .
           'T
           is
           the
           fool
           that
           rageth
           ,
           Prov.
           14.16
           .
           The
           discretion
           of
           a
           man
           will
           teach
           him
           to
           defer
           his
           anger
           ,
           Prov.
           19.11
           .
           And
           by
           the
           Rule
           of
           Contraries
           it
           must
           be
           his
           folly
           to
           precipitate
           and
           hasten
           to
           revenge
           .
           
           Would
           not
           that
           man
           be
           counted
           exceeding
           fond
           and
           imprudent
           ,
           who
           if
           a
           horse
           kick
           him
           ,
           will
           think
           himself
           bound
           to
           recalcitrate
           or
           kick
           again
           ,
           or
           to
           bite
           the
           dog
           by
           which
           he
           is
           bitten
           ?
           You
           will
           say
           those
           creatures
           want
           reason
           ,
           and
           do
           not
           understand
           the
           injury
           they
           do
           .
           
             Eo
             loco
             sit
             tibi
             quisquis
             consilio
             caret
             ,
          
           saith
           
             Seneca
             .
             Why
             ,
             so
             perhaps
             may
             those
             foolish
             men
             ,
             by
             whom
             you
             have
             been
             unwarily
             provoked
             .
          
        
         
           2.
           
           Pride
           :
           Every
           little
           injury
           will
           seem
           great
           ,
           where
           men
           seem
           great
           to
           themselves
           .
           'T
           is
           from
           the
           opinion
           and
           conceit
           which
           they
           have
           of
           their
           own
           worth
           ,
           that
           they
           are
           apt
           to
           aggravate
           every
           trespass
           as
           an
           high
           indignity
           .
           Fierceness
           doth
           arise
           from
           Pride
           .
           He
           that
           is
           puffed
           up
           with
           high
           imaginations
           of
           himself
           and
           of
           his
           own
           deserts
           ,
           
             Iove
             dignas
             concipit
             iras
             .
             What
             ?
             such
             a
             man
             as
             he
             ?
          
           of
           so
           much
           worth
           to
           be
           so
           unworthily
           used
           by
           such
           an
           one
           ?
           and
           thus
           (
           as
           one
           well
           expresseth
           it
           )
           
             as
             the
             boar
             whets
             and
             sharpens
             his
             tusks
             in
             his
             own
             foam
             ,
          
           
           
             so
             doth
             a
             proud
             man
             excite
             and
             sharpen
             his
             own
             indignation
             and
             revenge
             in
             the
             frothy
             imagination
             of
             his
             own
             worth
             .
          
           This
           is
           the
           reason
           why
           our
           
           Saviour
           doth
           join
           together
           meekness
           and
           
             lowliness
             ,
             self-denial
          
           and
           
             taking
             up
             the
             Cross.
          
           
        
         
           3.
           
           Impotence
           ,
           weakness
           ,
           narrowness
           of
           soul
           ,
           which
           is
           apt
           to
           make
           a
           man
           suspicious
           ,
           to
           startle
           and
           be
           provoked
           at
           every
           shadow
           .
           
             Quo
             infirmiores
             eo
             magis
             iracundi
          
           .
           Persons
           that
           are
           old
           ,
           sick
           ,
           weak
           ,
           are
           usually
           upon
           this
           account
           most
           froward
           and
           vindicative
           .
           Whereas
           he
           that
           hath
           any
           true
           courage
           and
           greatness
           of
           mind
           will
           think
           it
           below
           him
           so
           much
           as
           to
           take
           notice
           of
           every
           little
           injury
           .
           
             Non
             est
             magnus
             animus
             quem
             incurvat
             injuria
             .
          
           'T
           is
           not
           every
           little
           blast
           that
           can
           shake
           him
           who
           is
           of
           a
           steady
           and
           noble
           courage
           .
           To
           be
           always
           fretting
           and
           aggravating
           of
           injuries
           ,
           
             formicarum
             &
             muscarum
             est
          
           (
           saith
           
             Plutarch
             )
             belongs
             to
             such
             little
             impotent
             creatures
             as
             Ants
             and
             Flies
             .
          
           And
           to
           the
           same
           purpose
           
             Seneca
             ,
             Pusilli
             hominis
             est
             &
             miseri
             repetere
             mordentem
             .
             'T
             is
             the
             property
             of
             small
             and
             mean
             wretches
             to
             be
             always
             retaliating
             .
             Mures
             &
             formicae
             ,
             si
             manum
             admoveris
             ,
             ora
             convertunt
             .
             Imbecillia
             ,
             se
             laedi
             putant
             si
             tanguntur
             .
          
           The
           more
           impotent
           any
           thing
           is
           ,
           the
           more
           suspicious
           and
           vindicative
           
           is
           it
           .
           There
           are
           many
           other
           sayings
           to
           this
           purpose
           amongst
           the
           Heathen
           Writers
           .
           I
           cannot
           omit
           that
           one
           more
           out
           of
           the
           
             Satyrist
             .
             Iuvenal
             .
             Sat.
          
           13.
           
        
         
           
             —
             Quippe
             minuti
          
           
             Semper
             &
             infirmi
             est
             animi
             exiguique
             voluptas
          
           
             Vltio
             ,
             continuò
             sic
             collige
             ,
             quod
             vindictâ
          
           
             Nemo
             magis
             gaudet
             quam
             foemina
             ,
             &c.
             
          
        
         
           I
           have
           the
           rather
           mentioned
           several
           of
           these
           Sayings
           out
           of
           the
           Heathen
           Writers
           ,
           in
           confirmation
           of
           what
           before
           I
           asserted
           ,
           That
           Revenge
           is
           a
           sin
           against
           the
           light
           of
           Nature
           ,
           and
           that
           the
           rules
           of
           Philosophy
           are
           not
           in
           this
           kind
           so
           defective
           as
           some
           have
           suggested
           .
        
         
           4.
           
           Cruelty
           :
           This
           naturally
           follows
           from
           the
           other
           .
           The
           less
           confidence
           any
           one
           hath
           in
           his
           own
           courage
           ,
           the
           more
           rigorous
           and
           severe
           must
           he
           be
           in
           taking
           the
           advantages
           which
           he
           hath
           against
           another
           .
           
             Vltio
             est
             aestus
             &
             fervor
             animi
             turbidi
             ,
             &
             mentis
             efferatae
             .
             Revenge
             is
             the
             aestuation
             of
             an
             enraged
             
             mind
             .
          
           'T
           is
           styled
           
             humana
             feritas
          
           .
           It
           transports
           a
           man
           to
           savageness
           and
           ferity
           .
           Upon
           which
           account
           it
           is
           that
           Civil
           Wars
           are
           of
           all
           others
           the
           most
           cruel
           ,
           because
           they
           are
           commonly
           managed
           by
           the
           dregs
           of
           the
           people
           ,
           such
           kind
           of
           persons
           as
           have
           no
           true
           generosity
           ,
           which
           renders
           them
           fierce
           and
           cruel
           .
        
         
           5.
           
           Cowardice
           :
           This
           likewise
           is
           an
           usual
           concomitant
           of
           the
           other
           .
           Nothing
           is
           more
           natural
           to
           men
           than
           to
           make
           themselves
           the
           rule
           and
           measure
           whereby
           to
           judg
           of
           others
           .
           And
           therefore
           it
           cannot
           be
           but
           that
           such
           persons
           must
           be
           very
           obsequious
           and
           timerous
           towards
           all
           such
           as
           are
           above
           them
           ,
           out
           of
           an
           apprehension
           of
           what
           they
           themselves
           would
           do
           upon
           the
           like
           advantage
           .
           Such
           persons
           as
           are
           usually
           most
           fierce
           in
           asserting
           a
           Cause
           when
           it
           hath
           prevailed
           ,
           are
           usually
           least
           serviceable
           and
           couragious
           in
           vindicating
           of
           it
           when
           it
           is
           low
           .
           
             Vltio
             est
             desperationi
             proxima
             ,
             etsi
             videri
             vult
             fortitudo
             .
             It
             puts
             on
             the
             disguise
             of
             gallantry
             and
             courage
             ,
             which
             cannot
             
             bear
             the
             least
             shadow
             of
             dishonour
             ,
             but
             it
             proceeds
             from
             no
             better
             a
             ground
             than
             timerousness
             and
             despair
             .
          
           All
           kind
           of
           Insolence
           and
           Tyranny
           whatsoever
           being
           founded
           upon
           fear
           and
           cowardice
           .
        
         
           6.
           
           Ingratitude
           :
           The
           very
           same
           unworthy
           temper
           and
           base
           principle
           ,
           which
           makes
           revenge
           seem
           an
           ease
           ,
           will
           make
           thanks
           seem
           a
           burden
           .
           That
           which
           aggravates
           injuries
           will
           diminish
           kindnesses
           .
           He
           who
           is
           ready
           to
           account
           every
           wrong
           intolerable
           ,
           will
           be
           apt
           to
           esteem
           every
           favour
           a
           due
           debt
           .
        
         
           Add
           to
           all
           this
           ,
           that
           't
           is
           a
           sin
           which
           will
           indispose
           a
           man
           for
           the
           duties
           of
           piety
           ,
           render
           our
           services
           unacceptable
           ,
           put
           us
           into
           an
           incapacity
           of
           having
           our
           sins
           forgiven
           ,
           or
           so
           much
           as
           expecting
           or
           praying
           for
           it
           .
        
         
           Besides
           that
           it
           will
           render
           a
           man
           feared
           and
           hated
           of
           all
           kind
           of
           persons
           whatsoever
           ,
           as
           being
           accompanied
           with
           a
           train
           of
           such
           vile
           concomitants
           as
           I
           have
           before
           mentioned
           .
           He
           who
           wrongs
           one
           doth
           thereby
           threaten
           all
           whom
           he
           hath
           
           power
           to
           hurt
           .
           And
           't
           is
           too
           true
           a
           saying
           ,
           
             Oderunt
             quem
             metuunt
             ,
             Men
             hate
             those
             whom
             they
             fear
             .
          
        
         
           But
           amongst
           all
           others
           this
           vice
           is
           more
           especially
           hateful
           in
           four
           sorts
           of
           people
           (
           as
           a
           certain
           Author
           hath
           observed
           .
           
           )
        
         
           1.
           
           In
           
             men
             of
             power
             and
             authority
          
           ;
           whose
           proper
           office
           it
           is
           in
           a
           legal
           regular
           way
           ,
           to
           execute
           wrath
           upon
           evil
           doers
           ,
           and
           to
           vindicate
           others
           from
           injury
           .
           If
           they
           become
           guilty
           in
           this
           kind
           themselves
           ,
           they
           commit
           murder
           with
           the
           sword
           of
           Justice
           ,
           they
           transform
           themselves
           from
           Gods
           to
           Devils
           ,
           and
           become
           
             wickednesses
             in
             high
             places
          
           .
        
         
           2.
           
           In
           such
           persons
           
             as
             have
             been
             obliged
          
           by
           acts
           of
           kindness
           and
           friendship
           ,
           which
           adds
           a
           peculiar
           aggravation
           to
           revengeful
           injurious
           dealing
           .
           
             Had
             it
             been
             an
             enemy
             that
             had
             reproached
             me
             ,
             then
             I
             could
             have
             born
             it
             ;
             or
             if
             he
             that
             hated
             me
             had
             lifted
             up
             himself
             against
             me
             ,
             I
             would
             have
             hid
             my self
             from
             him
             :
             But
             it
             was
             thou
             my
             friend
             and
             my
             acquaintance
             ,
             Psal.
          
           55
           ,
           12
           ,
           13.
           
        
         
         
           3.
           
           
             Professors
             of
             Religion
          
           ;
           who
           are
           under
           the
           highest
           obligations
           and
           restraints
           from
           offending
           in
           this
           kind
           ,
           Gen.
           20.11
           .
           when
           Abraham
           came
           to
           a
           place
           where
           
             the
             fear
             of
             God
             was
             not
             ,
          
           there
           was
           no
           kind
           of
           injurious
           dealing
           but
           he
           thought
           he
           might
           expect
           from
           them
           ;
           but
           to
           meet
           with
           this
           from
           such
           as
           make
           profession
           of
           Religion
           ,
           must
           needs
           have
           in
           it
           this
           aggravation
           of
           a
           surprizal
           and
           disappointment
           ,
           as
           being
           so
           directly
           against
           the
           principles
           they
           pretend
           to
           .
        
         
           4.
           
           Such
           as
           are
           
             Poor
             ,
             Prov.
          
           28.3
           .
           
             A
             poor
             man
             that
             oppresseth
             is
             like
             a
             sweeping
             rain
             which
             leaveth
             no
             food
             .
          
           Such
           an
           one
           is
           most
           like
           to
           be
           violent
           and
           rapacious
           ,
           because
           of
           his
           necessities
           .
           And
           yet
           't
           is
           directly
           against
           his
           interest
           ,
           as
           being
           most
           liable
           to
           suffer
           by
           such
           dealing
           himself
           .
        
         
           5.
           
           To
           which
           I
           may
           add
           a
           fifth
           sort
           ,
           namely
           ,
           such
           as
           have
           but
           lately
           received
           any
           signal
           deliverance
           or
           mercy
           themselves
           ,
           to
           whom
           their
           Lord
           hath
           freely
           remitted
           
             ten
             thousand
             Talents
          
           ,
           for
           them
           immediately
           
           after
           to
           be
           rigorous
           with
           
             their
             fellow
             servants
          
           in
           exacting
           
             an
             hundred
             pence
          
           ,
           hath
           in
           it
           a
           great
           unworthiness
           and
           incongruity
           .
           Such
           as
           have
           but
           lately
           experimented
           what
           a
           suffering
           condition
           is
           ,
           and
           can
           tell
           with
           what
           inward
           vexation
           and
           regret
           of
           mind
           they
           were
           affected
           at
           the
           hard
           revengeful
           dealing
           of
           others
           towards
           them
           ;
           for
           such
           men
           to
           endeavour
           to
           bring
           others
           into
           the
           same
           state
           ,
           the
           evil
           whereof
           they
           have
           so
           lately
           tasted
           ,
           hath
           in
           it
           a
           peculiar
           aggravation
           .
        
         
           3.
           
           The
           third
           and
           last
           particular
           to
           be
           insisted
           upon
           ,
           is
           to
           quicken
           and
           excite
           men
           unto
           a
           greater
           degree
           of
           watchfulness
           over
           themselves
           in
           respect
           of
           the
           temptations
           to
           this
           vice
           for
           the
           future
           .
           I
           have
           urged
           several
           arguments
           to
           this
           purpose
           already
           .
           To
           which
           I
           shall
           add
           some
           few
           other
           Considerations
           by
           way
           of
           Motive
           .
        
         
           1.
           
           To
           be
           ready
           to
           pardon
           and
           forget
           injuries
           is
           an
           argument
           of
           
             generosity
             and
             greatness
             of
             mind
             ,
             Prov.
          
           16.32
           .
           
             He
             that
             is
             slow
             to
             anger
             is
             better
             
             than
             the
             mighty
             ;
             and
             he
             that
             ruleth
             his
             own
             spirit
             than
             he
             that
             takes
             a
             City
             .
          
           'T
           is
           one
           of
           the
           properties
           whereby
           the
           Philosopher
           doth
           describe
           a
           magnanimous
           generous
           man
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           that
           
             he
             is
             not
             any
             deep
             resenter
             of
             injuries
             ,
             nor
             is
             he
             vindicative
             of
             them
             .
          
           'T
           is
           from
           the
           same
           root
           that
           a
           man
           is
           made
           benign
           and
           grateful
           to
           friends
           ,
           which
           renders
           him
           gentle
           and
           exorable
           towards
           enemies
           .
           And
           though
           it
           be
           a
           noble
           generous
           thing
           to
           contend
           in
           benefits
           ,
           not
           to
           be
           out-done
           in
           kindnesses
           ;
           yet
           not
           so
           in
           injuries
           .
           
             Illic
             vinci
             turpe
             est
             ,
             hic
             vincere
             .
          
           That
           man
           hath
           the
           greatest
           mind
           who
           can
           subdue
           his
           enemies
           by
           suffering
           and
           forgiving
           ,
           and
           those
           are
           the
           most
           ingenuous
           conquests
           which
           are
           made
           over
           the
           minds
           and
           affections
           of
           men
           by
           kindness
           .
           According
           to
           that
           old
           
             Motto
             ,
             Nobile
             vincendi
             genus
             patientia
             .
          
           Nothing
           renders
           a
           man
           more
           venerable
           and
           amiable
           than
           this
           readiness
           to
           forgive
           .
           As
           for
           such
           cases
           wherein
           't
           is
           not
           safe
           to
           pardon
           ,
           there
           the
           exacting
           of
           due
           punishment
           is
           not
           cruelty
           
           but
           just
           severity
           ,
           and
           a
           political
           virtue
           :
           But
           when
           there
           is
           no
           such
           publick
           danger
           ,
           when
           there
           may
           be
           any
           hopes
           of
           winning
           and
           obliging
           men
           by
           kindness
           ,
           't
           is
           not
           then
           only
           less
           profitable
           but
           likewise
           less
           glorious
           to
           pursue
           them
           with
           punishments
           .
           How
           do
           we
           reverence
           the
           memories
           ,
           and
           rise
           up
           at
           the
           mention
           of
           the
           names
           of
           such
           persons
           as
           have
           in
           former
           ages
           been
           famous
           for
           their
           Clemency
           and
           Indulgence
           ?
           
             Camillus
             ,
             Aristides
             ,
             Socrates
          
           ,
           and
           Caesar
           ,
           of
           whom
           't
           is
           said
           ,
           that
           he
           was
           
             in
             Vlciscendo
             lenissimus
          
           ,
           
           apt
           to
           forget
           nothing
           so
           much
           as
           injuries
           .
           And
           Cicero
           no
           great
           lover
           or
           flatterer
           of
           him
           ,
           tells
           him
           ,
           
             Nil
             habet
             nec
             fortuna
             tua
             majus
             ,
             quam
             ut
             possis
             ,
             nec
             natura
             tua
             melius
             ,
             quam
             ut
             velis
             ,
             conservare
             quamplurimos
             .
             That
             herein
             did
             consist
             the
             true
             greatness
             of
             his
             fortune
             ,
             that
             he
             was
             able
             ,
             and
             the
             goodness
             of
             his
             nature
             that
             he
             was
             willing
             to
             shew
             favour
             to
             his
             Adversaries
             .
          
           And
           on
           the
           other
           side
           with
           what
           horrour
           and
           aversation
           do
           we
           think
           of
           such
           as
           have
           been
           full
           of
           fierceness
           and
           immanity
           .
        
         
         
           2.
           
           A
           Second
           particular
           I
           would
           suggest
           ,
           is
           ,
           That
           we
           would
           consider
           what
           difference
           there
           is
           ,
           betwixt
           the
           advantages
           to
           be
           acquired
           by
           Revenging
           and
           Pardoning
           of
           Injuries
           .
        
         
           By
           occasioning
           some
           hurt
           and
           damage
           to
           an
           Adversary
           we
           may
           procure
           some
           satisfaction
           to
           our
           own
           private
           particular
           passions
           .
           But
           on
           the
           other
           side
           ,
           his
           prosperity
           and
           virtue
           will
           redound
           to
           the
           publick
           advantage
           .
        
         
           The
           pleasure
           of
           revenge
           is
           but
           short
           and
           momentany
           ;
           that
           which
           ariseth
           from
           the
           conscience
           of
           honest
           and
           worthy
           actions
           is
           lasting
           and
           permanent
           .
        
         
           By
           revenge
           a
           man
           is
           but
           even
           with
           his
           enemy
           ,
           but
           by
           pardoning
           he
           is
           superior
           to
           him
           .
        
         
           He
           that
           suffers
           injury
           is
           but
           assaulted
           ;
           but
           he
           that
           studies
           revenge
           is
           overcome
           .
           
             Be
             not
             overcome
             of
             evil
          
           .
        
         
           Men
           are
           very
           averse
           from
           yielding
           to
           their
           Adversaries
           ,
           but
           he
           that
           hath
           a
           revengeful
           mind
           ,
           doth
           that
           which
           is
           much
           worse
           ,
           
             he
             gives
             place
             to
             the
             Devil
             ,
             Ephes.
          
           4.27
           .
           who
           may
           be
           said
           to
           subdue
           us
           when
           he
           doth
           
           by
           his
           instruments
           provoke
           us
           to
           this
           sin
           .
        
         
           By
           Revenge
           we
           may
           perhaps
           endamage
           our
           adversaries
           estate
           or
           body
           ,
           but
           we
           do
           withal
           thereby
           hurt
           our
           own
           souls
           ;
           whereas
           by
           pardoning
           and
           relieving
           him
           we
           do
           that
           which
           will
           be
           advantageous
           both
           to
           him
           and
           our selves
           .
        
         
           'T
           is
           made
           a
           question
           amongst
           some
           ,
           Which
           is
           most
           eligible
           ,
           
             whether
             to
             have
             one
             friend
             more
             ,
             or
             one
             enemy
             less
             ?
          
           Whether
           to
           add
           to
           our
           help
           ,
           or
           substract
           from
           our
           opposition
           ?
           But
           without
           all
           scruple
           it
           must
           needs
           be
           more
           desirable
           ,
           to
           effect
           both
           these
           ,
           namely
           ,
           both
           to
           get
           one
           friend
           more
           and
           one
           enemy
           less
           .
           Which
           can
           only
           be
           done
           by
           subduing
           them
           with
           kindness
           .
        
         
           3.
           
           Though
           this
           be
           a
           duty
           always
           seasonable
           as
           to
           the
           habit
           ,
           yet
           it
           is
           more
           particularly
           necessary
           as
           to
           our
           exerting
           the
           acts
           of
           it
           when
           we
           approach
           before
           God
           in
           any
           solemn
           duty
           .
        
         
           The
           duty
           of
           Prayer
           ,
           men
           must
           
             lift
             up
             holy
             hands
             without
             wrath
             ,
          
           1
           Tim.
           2.8
           .
        
         
         
           
             Hearing
             the
             Word
             ,
             Receive
             with
             meekness
             the
             ingrafted
             word
             ,
          
           Jam.
           1.21
           .
        
         
           Particularly
           
             the
             Lords
             Supper
          
           ,
           which
           is
           therefore
           styled
           a
           Communion
           ,
           because
           of
           that
           mutual
           love
           and
           agreement
           which
           it
           supposeth
           amongst
           those
           that
           partake
           of
           it
           .
           There
           was
           a
           strict
           prohibition
           of
           Leaven
           in
           the
           celebrating
           of
           the
           Passover
           ,
           and
           what
           was
           thereby
           signified
           the
           Apostle
           may
           inform
           us
           ,
           where
           he
           speaks
           of
           the
           
             leaven
             of
             malice
             and
             revenge
          
           ,
           1
           Cor.
           5.8
           .
           Mat.
           5.23
           .
           
             If
             thou
             bring
             thy
             gift
             to
             the
             altar
             ,
             and
             there
             remembrest
             that
             thy
             brother
             hath
             ought
             against
             thee
             ,
             leave
             there
             thy
             gift
             ,
             and
             go
             first
             be
             reconciled
             to
             him
             .
          
           Though
           Sacrifices
           and
           Oblations
           were
           a
           duty
           of
           the
           first
           Table
           ,
           and
           one
           of
           the
           principal
           parts
           of
           Religion
           ,
           yet
           without
           this
           fraternal
           love
           and
           forbearance
           ,
           it
           will
           not
           be
           acceptable
           .
           And
           't
           is
           in
           vain
           for
           men
           to
           pretend
           to
           acts
           of
           Piety
           ,
           who
           are
           negligent
           in
           duties
           of
           Charity
           ,
           and
           God
           will
           have
           this
           kind
           of
           
             mercy
             rather
             than
             sacrifice
          
           .
           The
           Apostle
           tells
           us
           that
           the
           giving
           of
           
             alms
             is
             a
             sacrifice
             of
             a
             sweet
             smelling
             savour
             ,
             Phil.
          
           
           4.18
           .
           And
           yet
           in
           another
           place
           he
           tells
           us
           ,
           that
           though
           a
           man
           should
           
             give
             all
             his
             goods
             to
             feed
             the
             poor
             ,
          
           
           yet
           
             without
             this
             charity
             it
             would
             profit
             him
             nothing
             .
          
           So
           necessary
           is
           this
           to
           the
           rendring
           of
           our
           persons
           and
           services
           acceptable
           .
        
         
           For
           the
           better
           observance
           of
           our
           duty
           in
           this
           particular
           be
           pleased
           to
           take
           notice
           of
           these
           few
           Directions
           .
        
         
           1.
           
           Labour
           to
           see
           the
           hand
           of
           Providence
           in
           every
           evil
           that
           befalls
           you
           ;
           this
           will
           take
           us
           off
           from
           revengeful
           thoughts
           against
           the
           instruments
           of
           our
           sufferings
           .
           This
           was
           that
           which
           made
           Iob
           so
           patient
           ,
           Iob
           1.21
           .
           his
           ascribing
           the
           losses
           he
           had
           by
           the
           Sabeans
           and
           Chaldeans
           to
           Gods
           Providence
           .
           
           And
           so
           David
           when
           Shimei
           railed
           at
           him
           ,
           pacified
           himself
           with
           this
           consideration
           ,
           
             The
             Lord
             hath
             bid
             him
          
           .
        
         
           2.
           
           Labour
           to
           get
           a
           true
           sense
           of
           your
           own
           sins
           and
           great
           unworthiness
           .
           Where
           sins
           lye
           heavy
           ,
           injuries
           will
           lye
           light
           .
           The
           more
           humble
           any
           man
           is
           the
           less
           revengeful
           will
           he
           be
           .
        
         
         
           3.
           
           Be
           very
           cautious
           to
           prevent
           the
           rising
           ,
           or
           however
           to
           suppress
           the
           growth
           of
           anger
           ,
           
             Let
             not
             the
             Sun
             go
             down
             upon
             it
             .
          
           That
           which
           is
           but
           anger
           when
           we
           go
           to
           bed
           ,
           may
           rise
           up
           malice
           .
        
         
           4.
           
           Consider
           that
           there
           are
           no
           kind
           of
           injurious
           persons
           but
           upon
           cool
           deliberate
           thoughts
           ,
           we
           may
           find
           sufficient
           reason
           not
           to
           revenge
           our selves
           upon
           .
           
             Aut
             potentior
             ,
             aut
             imbecillior
             ,
             laesit
             :
             si
             imbecillior
             ,
             parce
             illi
          
           ;
           
           
             si
             potentior
             ,
             tibi
             .
             If
             he
             be
             much
             your
             inferiour
             ,
             spare
             him
             out
             of
             charity
             and
             generosity
             ;
             if
             more
             potent
             ,
             spare
             your self
             out
             of
             wisdom
             .
          
           Is
           he
           a
           profest
           enemy
           ?
           he
           doth
           but
           according
           to
           his
           kind
           .
           Have
           we
           deserved
           it
           from
           him
           ?
           he
           gives
           us
           but
           our
           due
           .
           Is
           he
           a
           good
           man
           ?
           we
           should
           forgive
           him
           because
           God
           doth
           .
           Is
           he
           a
           wicked
           person
           ?
           we
           may
           well
           forbear
           him
           ,
           considering
           that
           dreadful
           vengeance
           he
           is
           exposed
           to
           from
           God
           ,
           both
           for
           that
           and
           all
           his
           other
           sins
           .
           Is
           he
           a
           friend
           ?
           we
           should
           the
           rather
           submit
           to
           some
           injuries
           ,
           because
           we
           have
           received
           former
           kindnesses
           from
           him
           .
        
         
         
           It
           was
           a
           desperate
           speech
           that
           of
           Cosmus
           Duke
           of
           
             Florence
             ,
             Though
             we
             read
             that
             we
             are
             commanded
             to
             forgive
             our
             enemies
             ,
             yet
             we
             no
             where
             read
             that
             we
             are
             commanded
             to
             forgive
             our
             friends
             .
          
           Whereas
           this
           follows
           
             à
             majori
          
           ,
           if
           enemies
           much
           more
           friends
           ;
           for
           that
           very
           reason
           ,
           whereby
           Iob
           did
           humble
           and
           appease
           all
           impatient
           thoughts
           ,
           
             Shall
             we
             receive
             good
             from
             their
             hands
             ,
             and
             shall
             we
             not
             receive
             evil
             ?
          
           So
           that
           I
           say
           there
           is
           no
           kind
           of
           provocation
           we
           can
           meet
           with
           ,
           but
           may
           afford
           some
           ground
           or
           occasion
           for
           our
           forgiving
           of
           it
           .
        
         
           I
           could
           not
           think
           of
           any
           fitter
           subject
           with
           which
           to
           take
           my
           leave
           of
           this
           place
           than
           those
           that
           I
           have
           been
           lately
           insisting
           upon
           ,
           concerning
           Gentleness
           and
           Moderation
           ,
           mutual
           forbearance
           and
           forgiveness
           of
           one
           another
           ;
           which
           are
           so
           universally
           seasonable
           for
           all
           times
           and
           places
           ,
           of
           such
           general
           advantage
           both
           as
           to
           publick
           and
           private
           welfare
           ,
           so
           peculiarly
           suited
           to
           the
           main
           drift
           and
           spirit
           of
           the
           Gospel
           .
           And
           I
           should
           esteem
           it
           for
           a
           very
           great
           happiness
           and
           success
           if
           I
           might
           be
           any
           ways
           instrumental
           to
           emancipate
           the
           
           minds
           of
           men
           from
           those
           narrow
           and
           fierce
           principles
           whereby
           they
           are
           so
           easily
           apt
           to
           be
           provoked
           to
           keenness
           and
           severity
           one
           against
           another
           ,
           to
           the
           disturbance
           of
           Society
           ,
           and
           the
           taking
           men
           off
           from
           the
           quiet
           and
           comfort
           of
           their
           conditions
           .
        
         
           The
           Scripture
           tells
           us
           that
           't
           is
           this
           virtue
           which
           I
           have
           now
           been
           exhorting
           unto
           ,
           that
           must
           render
           us
           
             perfect
             as
             our
             Heavenly
             Father
             is
             perfect
          
           ;
           that
           must
           raise
           us
           up
           unto
           the
           highest
           and
           nearest
           resemblance
           unto
           the
           Deity
           ;
           that
           must
           promote
           our
           inward
           comfort
           ,
           and
           our
           outward
           peace
           .
           And
           therefore
           I
           cannot
           more
           fitly
           shut
           up
           all
           than
           with
           that
           Valediction
           of
           the
           Apostles
           with
           which
           he
           concludes
           his
           Second
           Epistle
           to
           the
           Corinthians
           .
        
         
           
             Finally
             ,
             Brethren
             ,
             farewell
             :
             Be
             perfect
             ,
          
           
           
             be
             of
             good
             comfort
             ,
             be
             of
             one
             mind
             ,
             live
             in
             peace
             ,
             and
             the
             God
             of
             love
             and
             peace
             shall
             be
             with
             you
             .
          
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A66062-e1020
           
             Prop.
             
          
           
             Iob.
             4.15
             .
          
           
             2
             Cor.
             4.17
             .
          
           
             1
             Cor.
             9.25
             .
          
           
             Mat.
             5.12
             .
             Rom.
             2.17
             .
             1
             Colos.
             1.4
             ,
             5.
             
             Rev.
             2.10.22
             ,
             14.
             1
             
             Tim.
             6.19
             .
          
           
             Gen.
             2.17
             .
          
           
             1
             Object
             .
          
           
             Ep.
             4.4
             .
          
           
             Sol.
             
          
           
             1
             Sam.
             31.4
             .
          
           
             2
             Pet.
             2.15
             .
          
           
             2.
             
             Object
             .
          
           
             Sol.
             
          
           
             Gen.
             15.1
             .
          
           
             3.
             
             Object
             .
          
           
             Sol.
             
          
           
             Photius
             .
          
           
             Dr.
             Hammond
             .
          
           
             Loyola
             .
          
           
             2
             Cor.
             4.18
             .
          
           
             Sess.
             6.
             
             Can.
             8.
             
          
        
         
           Notes for div A66062-e4920
           
             2
             
               Maccab.
               Chap.
            
             7.
             
          
           
             Prop.
             I.
             
          
           
             Prop.
             II.
             
          
           
             Heb.
             12.14
             .
             Mat.
             5.8
             .
          
           
             Ioh.
             13.35
             
          
           
             
               Garbott
               Resurrect
               .
               of
               Christ.
            
             
          
           
             Gal.
             1.8
             .
             2
             Thes.
             2.9
             .
             Revel
             .
             16.13
             .
          
        
         
           Notes for div A66062-e8720
           
             Prop.
             III.
             
          
           
             2
             Tim.
             2.23
             .
             Titus
             3.9
             .
          
        
         
           Notes for div A66062-e10490
           
             Vers.
             5.
             
          
           
             1
             Pet.
             3.16
             .
          
           
             Mat.
             5.16
             .
          
           
             Heb.
             10.24
             .
          
           
             Rom.
             11.14
             .
          
           
             Reason
             1.
             
          
           
             Rev.
             3.17
             .
          
           
             Reason
             2.
             
          
           
             Reason
             3.
             
          
           
             Numb
             .
             14.37
             .
          
           
             1
             Pet.
             3.15
             
          
        
         
           Notes for div A66062-e13730
           
             Deut.
             25.3
             27.16
             .
             Phil.
             3.8
             .
          
           
             1
             Sam.
             2.29
             .
          
           
             Psal.
             12.5
             .
          
           
             Psal.
             15.4
             .
          
           
             Prov.
             22.1
             Eccles.
             7.1
             Ecclus.
             41.12
             ,
             13.
             
          
           
             1
             King.
             2.27
             .
          
           
             1
             Sam.
             22.19
             .
          
           
             v.
             8.
             
          
           
             v.
             2.
             
          
           
             v.
             3.
             
          
           
             v.
             9.
             
          
           
             See
             Ierem
             23.40
             .
          
           
             Senec.
             
          
           
             
               Sen.
               Epist.
            
             104.
             
          
           
             1
             Cor.
             4.3
             .
          
           
             2
             Cor.
             6.
             
          
           
             Mat.
             5.11
             .
          
           
             1
             Cor.
             4.5
             .
          
           
             Heb.
             12.
             
          
           
             Matt.
             10.14
             .
             Acts
             13.51
             
          
           
             
               Cicero
               .
               Tusc.
            
             2.
             
          
        
         
           Notes for div A66062-e17790
           
             Acts
             26.24
             .
          
           
             Eccles.
             9.11
             .
          
           
             1
             Cor.
             8.1
             .
          
           
             Richard
             Swisset
             ,
             
               a
               person
               that
               lived
               about
            
             300
             
               years
               since
               ;
               of
               so
               profound
               learning
               and
               subtilty
               that
            
             *
             Scaliger
             
               saith
               of
               him
               ,
               that
               his
               abilities
               were
            
             fere
             supra
             humanum
             ingenium
             .
             Cardan
             and
             he
             
               do
               both
               agree
               in
               this
               ,
               that
               he
               is
               to
               be
               ranked
               amongst
               the
               first
               ten
               of
               the
               greatest
               Wits
               that
               ever
               were
               .
            
          
           
             *
             
               De
               subtil
            
             .
             lib.
             16.
             
             Ex.
             324
             ,
             340.
             
          
        
         
           Notes for div A66062-e21570
           
             Prop.
             
          
           
             Prov.
             2.4
             .
          
           
             Matth.
             10.
             
          
           
             Colos.
             4.5
             .
          
           
             Object
             .
          
           
             Ans.
             
          
           
             Iob
             28.28
             
          
           
             Psal.
             111.10
             .
          
           
             Dan.
             2.31
             .
          
        
         
           Notes for div A66062-e26250
           
             
               Sen.
               Benef.
               lib.
            
             4.
             c.
             18.
             
          
           
             Cicero
             .
          
           
             Dan.
             4.32
             .
          
           
             Luke
             24.5
             
          
           
             Matth.
             23.27
             .
          
           
             Psal.
             163.
             
          
           
             Psal.
             133.1
             .
          
           
             
               Seneca
               de
               Tranq
               .
               c.
            
             7.
             
          
           
             Psal.
             119.136
             ,
             158.
             
          
           
             Micah
             7.4
             .
          
           
             
               Sen.
               Ep
            
             94
             
          
           
             
               Sen.
               Ep.
            
             7.
             
          
           
             Exod.
             32.26
             .
          
           
             Ioh.
             15.15
             
          
           
             Psal.
             97.10
             
          
           
             2
             Cron.
             19.6
             .
          
           
             Gal.
             6.10
             .
          
           
             Ephes.
             4.16
             .
          
           
             Deut.
             32.9
             .
             Exod.
             19.5
             Ierem.
             12.7
             .
             Psal.
             4.3
             .
          
           
             1
             Pet.
             4.10
             
          
        
         
           Notes for div A66062-e29320
           
             Acts
             7.26
             .
          
           
             Prop.
             
          
           
             Ovid
             de
             Trist.
             lib.
             5.
             el.
             15.
             
          
           
             Luke
             22.43
             .
          
           
             1
             Sam.
             28.
             
          
        
         
           Notes for div A66062-e32610
           
             Exod.
             25.2
             c.
             35.5
             ,
             22.
             
          
           
             Psal.
             110.3
             .
          
           
             Prov.
             17.7
             Psal.
             118.9
             
          
           
             Psal.
             36.4
             .
          
           
             2
             Cor.
             9.6
             .
          
           
             2
             Cor.
             8.12
             
          
           
             2
             Chron.
             29
             17
             ,
             18.
             
          
           
             Psal.
             69
             ,
             17.143
             ,
             7.
             
          
           
             2
             Cor.
             9.6
             .
          
           
             1
             Tim.
             6.18
             
          
           
             Exod.
             35.
             
          
           
             1
             Tim.
             3.3
             .
          
           
             1
             Tim.
             6.5
             ,
             6
             ,
             9
             ,
             10.
             
          
           
             1
             Kings
             18
             ,
             12
             ,
             13.
             
          
           
             Luke
             7.5
             .
          
           
             Coll.
             1.10
             .
          
           
             Heb
             13.16
             
          
           
             Philip
             4.18
             
          
           
             Colos.
             3.12
             .
          
           
             Matth.
             25.
             
          
           
             Luke
             16.9
             .
          
           
             1
             Tim.
             619.
             
          
           
             Matth.
             25.34
             .
          
           
             Deut.
             ●●
             .
             11
             .
          
           
             Prov.
             10.2
             .
             Psal.
             25.26
             .
          
           
             Luk.
             16.12
             
          
           
             Martial
             .
          
           
             Alphonsus
             .
          
           
             Prov.
             19.
             
          
           
             Ioh
             4.46
             .
          
           
             2
             Cor.
             9.14
             .
          
           
             Ioh.
             15.13
             .
          
           
             Prov.
             36.
             
          
           
             1
             Tim.
             6.19
             .
          
           
             Mr.
             Mede
             .
          
           
             Nehem.
             13.14
             ,
             22.
             
             Mat.
             5.7
             .
          
           
             Luk.
             11.41
             
          
           
             2
             Cor.
             8.8
             ,
             24.
             
          
        
         
           Notes for div A66062-e39920
           
             Matt.
             10.40
             .
          
           
             Chap.
             25.31
             .
             Ier.
             9.11
             .
             Lam.
             2.7
             .
          
           
             Observ.
             
          
           
             Tit.
             3.8
             .
          
           
             Psal.
             74.7
             ,
             8.
             
          
           
             Exod.
             35.
             
          
           
             2
             Cor.
             9.6
             .
          
        
         
           Notes for div A66062-e44680
           
             Chrysost.
             
          
           
             Matth.
             15.
             
          
           
             Obj.
             
          
           
             Ans.
             
          
           
             2.
             
             Obj.
             
          
           
             Answ.
             
          
           
             3.
             
             Obj.
             
          
           
             Answ.
             
          
           
             Appl.
             
          
           
             Ephes.
             4.26
             ,
             27.
             
          
           
             Prov.
             15
             1.
             
          
           
             1
             King.
             12.4
             .
          
           
             Prov.
             31.26
             .
          
        
         
           Notes for div A66062-e49550
           
             
               Aristot.
               Ethic.
               lib.
            
             5.
             cap.
             10.
             
          
           
             Rev.
             1.3
             .
             &
             22.10
             .
          
           
             1.
             
             Reas.
             
          
           
             2.
             
             Reas.
             
          
           
             
               St.
               Cypr.
               de
               unit
               .
               Eccles
               .
            
          
           
             Bishop
             Andrews
             Serm.
             
          
        
         
           Notes for div A66062-e54040
           
             Dr.
             Hammond
             .
          
           
             Prop.
             
          
           
             
               De
               Clementia
            
             .
             2.6
             .
          
           
             Luk.
             6.35
             .
          
           
             Quintil.
             
          
           
             Senec.
             
          
           
             Tertul.
             de
             Patientia
             .
          
           
             De
             Ira.
             
          
           
             Chap.
             20.12
             .
          
        
         
           Notes for div A66062-e57380
           
             
             Robinson's
             Essays
             .
          
           
             
             Robinson's
             Essays
             .
          
           
             Ethic.
             4.
             
          
           
             Su●ton
             .
          
           
             1
             Cor.
             13.
             
          
           
             2
             Sam.
             16.11
             .
          
           
             
               Sen.
               de
               Ira.
            
             
          
           
             2
             Cor.
             13.11
             .