A SERMON Preached before the Honourable Company of MERCHANTS Trading to the Levant-Seas.  
AT St. PETER-POOR, Dec. 15. 1695.  
By HENRY MAUNDRELL, A. M. Fellow of Exeter-College in Oxford: And Chaplain to the Factory at Aleppo.  
LONDON: Printed for Daniel Brown, at the Swan and Bible without Temple-Bar, MDCXCVI.   

To the Right Honourable George Earl of Berkeley, GOVERNOR, AND TO THE Honourable Company of MERCHANTS Trading to the Levant-Seas.  
Right Honourable, &c.,  
THIS Discourse, at first Preached by your Appointment, is now Presented to you in a more public manner, in Obedience to your Commands. The Defects of it, I acknowledge to be such, as render it very unworthy of the Patronage to which it is Dedicated; but how little soever it deserves your Protection, yet it has one Argument to plead for itself, That it needs it: An Argument, which, as it seldom fails to obtain your Favour, so I hope now it will the rather prevail, because it is in Submission to your Order, that it is brought under that necessity: For though the blame of its faults be imputable only to its Author, yet the Publication of it is wholly yours. I am too sensible, how ill I have, in this mean Performance, answered the Character given of me, to your Honourable Company, by some Worthy Members of it, my Incomparable Friends: Persons of such Improved Knowledge and Exquisite Judgement, that it may perhaps be wondered how they should come to be so mistaken; but you will be the less surprised, when you consider, That it was a mistake arising from those Virtues in them, which are so Illustrious in your whole Society, Friendship and Generosity. However, this Advantage I shall make of their kind Error, to use it as an Admonition, what sort of Person he ought to be, and how well qualified, who should pretend to the honour of being your Chaplain. And thus far I hope I may assure you, That, what I want in Learning or Abilities, I will endeavour, by the Grace of God, to make up and supply, by Diligence, and Probity, and Zeal, for the Service of God, and of your Honourable Society, in this Important Station, in which your great Goodness has placed me. I am,  
MY LORD, and gentlemans, Your most Obedient, and most Faithful Humble Servant, HENRY MAUNDRELL.   

A SERMON Preached before the Levant-Company.  ECCLES. Chap. VII. Vers. 16, 17. 
Be not Righteous Overmuch, neither make thyself Over-wise: Why shouldest thou destroy thyself?  
Be not Overmuch Wicked, neither be thou Foolish: Why shouldest thou die before thy Time?  
THESE words are the Counsel of the Alwise God; delivered also to us by the Wisest of Men, King Solomon. And 'tis well they come so Recommended, since they may be thought to stand in need of so great an Authority to defend them from those Objections which every Man's Reason, at first hearing, is apt to suggest against them.  
Be not Righteous Overmuch, neither make thyself Over-wise: Is this like the usual Style and Language of Inspiration? Can those Lively Oracles of God's Word, whose whole aim it is to advance us to the highest Degrees of Righteousness and Wisdom that our Nature is capable of, so far contradict their own design, as to bid us not be Over-wise, or Over-righteous? Can those Sacred Writings, which in other places command us to be holy, even as he that hath called us is holy; Perfect, as our father which is in heaven is perfect, Here interpose a Caution against Overmuch Perfection? Or can there be any danger of our ever being Over-righteous, the only Rule and Measure of whose Righteousness is to be taken from the Infinite Purity of God himself? Where may a man be bold, to exert his most Vigorous and Unconfined endeavour, without all danger of running into any excess, if not in his attempts after these excellent Endowments, Wisdom, and Righteousness?  
Or admitting it were possible in the Nature of the thing, that men could ever be Over-wise, or Over-righteous; yet where is the Necessity of their being cautioned against these Extremes? Are they so Intemperate in their Applications to Wisdom and Righteousness, that they need a Bridle to check their too Swift and Aspiring Zeal? Do they bring in the Offerings of Righteousness in so vast a store, as the Jews did, of old, their Contributions for the Service of the Tabernacle, That it is requisite there should be a restraint laid upon their too profuse Liberality? 
Exod. 36.  Happy certainly were those Golden days of Solomon, if Wisdom and Righteousness so abounded! And have we not now reason to cry out, Oh! that men would but be Wise, and Righteous enough, rather than to use this caution of Solomon, Be not Righteous Overmuch, neither make thyself Over-wise.  
Again, Be not Overmuch Wicked; Is this also a command becoming the Purity of the Word of God? Does the Divine Law allow us to be Wicked in a lesser Degree, provided we are not Over much so? Is Wickedness so harmless a thing in its own nature, that, like Wine, it is forbid, not in the use, but only in the excess of it? Or is there any measure of Sin that is but enough, seeing all that we are here forbidden, is no more but only this,— Be not Wicked Overmuch?  
These are Exceptions, that are apt naturally to arise in men's Minds, against the words that now lie before us; for what Degree of Righteousness or Wisdom can be so great, that it may be condemned as Overmuch; or what Degree of Wickedness so little, that it may be acquitted as not so?  
It will be necessary for me therefore, before I prosecute my Discourse any further, to insist a little upon the Vindication of my Text; and to explain it in such a sense, as may not be liable to these Objections, but more agreeable to the Holiness and Dignity of the Word of God, whereof this is a part.  
Tho, I do acknowledge, some Orthodox Commentators have interpreted these words only in a Moral sense; and have so understood them, that hereby, the highest true Degrees of Righteous, and Wisdom, cannot be in the least condemned; but only the unreasonable Affectations, and arrogant Ostentations of both, and a censorious Pride, and rigid severity toward other men, arising from a Presumption of our excelling others in them: Yet, because I find divers other sound Interpreters have explained my Text in a larger, and more Spiritual sense, with reference to the principal Duties of our holy Religion, I think it more proper for my present business, in this Religious Assembly, to consider it chief according to this latter Interpretation.  
In order to which, be pleased to observe, That these words Righteousness and Wisdom, are very frequently used in Scripture, to denote, not only those particular Virtues, but the entire body of Religion, with respect both to the Knowledge and Practice of it. According to which sense, he is a Righteous man who exercises a becoming Zeal in the whole practice of Religion; and he a Wise man, who is well instructed in its Principles and Mysteries.  
But now, if this be the meaning of these words here in my Text, how can the Preacher's prohibition be justified? How is it possible for any one to be too Zealous in the Practice of Religion; or too studious to make himself Wise and Knowing in the Principles of it?  
I answer, That it is true indeed, the Knowledge and Practice of Religion, are things of Infinite and Eternal Importance to us; and do therefore both require and deserve to be made the Subjects of our most vigorous Zeal and Application. But it is no less true also, that there are certain Excesses and Irregularities, which men are prone to fall into, even in these most weighty concernments; upon account of which, they may be censured, as Over-wise, and Over-righteous.  
For 'tis a Maxim well known and approved amongst the Moralists, That Virtue consists in a Mean, or Mediocrity, between two extremes; and the holy Scripture suggests to us the same instruction, when it recommends to us, amongst its other Precepts, the Duty of Moderation, as a kind of Regulation, and Government, to be applied to all the other Offices of Virtue and Religion; which rule of Moderation, holds good in reference even to these most precious Qualifications of Wisdom and Righteousness; There is a certain Measure and Government to be observed in our practice of them, without which, our very Wisdom will become absurd, and our Righteousness impious. According to that just censure of the Poet, 
Insani sapiens Nomen ferat, 
Hor. lib. 1. Ep. 6.  equus iniqui,  
Ultra, quàm satis est, Virtutem si petat ipsam.   
For the illustration of which Principle in Morals, we may borrow a resemblance from Natural things. Our food, we know, if moderately taken, is the nourisher and sustainer of our Life; but if used unseasonably, excessively, irregularly, it turns to our Disease instead of our Refreshment: Physic, when skilfully applied, relieves the pains of the languishing Patient, and repairs the decays of his ruinous Tabernacle; but when used, without due Measure, Art, and Regimen, it takes part with the Disease, which it was designed to cure, and under the pretences of a Remedy, proves to be a Poison. The natural heat of the Body, when it is temperate and even, and actuates the Blood with a regular Circulation, is Health, and Vigour, and Life: But the same Heat when it becomes feverish, and raging, destroys that Body which before it animated, and the Patient dies with the Excess of his very Vital Flame.  
Thus in like manner, Righteousness and Wisdom are the Food of the hungry Soul, the Physic of the Sick, and the spiritual Heat and Life of the Mind. But then also, if in relation to those so necessary Perfections, we exceed the bounds of Sobriety and Moderation, that Food oppresses, that Physic poisons, that Heat inflames and enrages our Souls. Without that necessary mixture of Moderation, our Righteousness degenerates into a Furious Zeal, Superstition, and Bigotry; and our Wisdom into Profaneness, Presumption, and undue Curiosity.  
Now to restrain us from all these and the like excesses, is the principal part of the Wise-man's Prohibition in the former Verse of my Text, Be not Righteous overmuch, neither make thyself over-wise.  
The other Branch of the Prohibition is, Be not overmuch wicked, neither be thou foolish: Which Words are not to be so understood, as if they forbade only the higher degrees of wickedness, and yielded an indulgence to sins of a lesser size: For there can be no instance of Vice so inconsiderable either in its Measure or its Quality, as to find any toleration allowed for it in the Law of God. But the being overmuch wicked, relates to the duration of Sin, and not to the degree of it; and forbids a long persistency and hardness in Wickedness, and not only the more heinous and exorbitant acts of Impiety. This Exposition is sufficiently warranted by the Septuagint Translation of this place; in which the Word here rendered Foolish, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and properly signifies Hard and Obstinate; according to which Interpretation we may best understand the Words of the Wiseman, when he bids not to be overmuch wicked, neither to be foolish.  
From this account which has been given of the Text, we may now perceive that it contains in it, no such strange and unwarrantable meaning, as we were apt in our first thoughts to imagine; Since it appears, that the Prohibition here brought against overmuch Righteousness and Wisdom, tends not to discourage us from applying ourselves vigorously and faithfully to those great and important Endowments; but only to restrain us from those Excesses and Irregularities which we are apt to run into in such applications: Nor is the Precept against overmuch Wickedness intended to insinuate any such favourable opinion of Vice, as if the lower degrees of it were harmless and allowable, but rather to deter men from a long obdurateness and obstinacy in sin.  
I shall observe therefore in the Text, a Caution given by the Wiseman against Three dangerous Excesses; The two former incident to the Good and Religious man; the Last to the Wicked and Irreligious.  
The Good Man, Solomon cautions, 

1st. Not to let his Zeal for Religion be immoderate and furious; Be not righteous overmuch.  
2dly. Not to let his Inquiries into the Mysteries of Religion be too curious and presumptuous; Neither make thyself over-wise.    
Both which Cautions He backs with this Consideration, Why shouldst thou destroy thyself?  
The- Wicked Man, He warns against a long and obdurate Persistency in Sin; Be not overmuch wicked, neither be thou foolish: Which warning He enforces by this Argument, Why shouldst thou die before thy time?  
These Three Cautions I take to be the principal and most useful matters contained in the Text; And to illustrate them very briefly, and enforce them by the Arguments annexed to them will be as much as I shall be able to dispatch, in the Time that is allowed for my following Discourse.  
I begin with the first of these Cautions, viz. Let not thy Zeal for Religion be Immoderate and Furious. Which is the Counsel implied in these Words, Be not Righteous overmuch.  
This is Advice very seasonable to all men, and at all times; it being an universal Error, too often in some measure visible in every Society and Party of men, to be transported into an Excessive Zeal, for the Patronage and Promotion of their own Persuasions. Whatever Religion men have been trained up in, 'tis natural for them to be fond of it afterwards; That fondness will as naturally incline them to wish well to it; That kind Wish, to a Zeal and Endeavour for its Increase and Propagation. And it must be acknowledged, that this Zeal, so long as it contains itself within the bounds of Sobriety and Moderation, is so far from being culpable, that it is a Charitable and Generous Disposition. And indeed, Religion is so near a Concern, and so engaging, that 'tis impossible for a man, who really has any, to be indifferent towards it, or not affected for its Honour and Advancement.  
But from hence results the Excess which men are led into in this point: They are not contented to be soberly and temperately zealous, and to promote their Religion by such Rules and Measures as that Religion itself prescribes to them; but they run mad with an Excess of Zeal and Bigotry for it. Their Cause, they are confident, is the only righteous one; and then conclude, that they can never be over-righteous, in the promotion of it. All other Persuasions are very Dagons to them, and must fall down at the feet of their Ark. All the Engines of Fury and Persecution must be set on foot, for the service of so meritorious a Cause; And such Mischiefs and Barbarities must be executed for its sake, as are a Reproach not only to Religion, but even to Humanity itself.  
These are effects of an inordinate Zeal, which have been more or less evidenced in all Parties of men, and in all Religions. For indeed the very Christian Religion, that Mild and Peaceable Institution, has not escaped these flames of a mad and outrageous Zeal. But on the contrary, that blessed Instructor of Gentleness and Love, has been, by the abuse of its Professors, perverted into an Incentive of the fiercest Cruelty and Persecution. The Prince of Peace has been made a Herald of Contention; and too many, that pretend to be of Christ's Flock, have turned themselves into ravening Wolves, worrying and devouring one another. What Flames, what Confusions, what Massacres, what Devastations! have been occasioned, by an over-righteous Zeal, for that merciful Religion, which disclaims nothing more than such Unchristian Barbarities? And we have too many Instances, even at our own doors, in the several Sects and Divisions of the Reformation itself, which, if they do not present us with any such Tragical Scenes as those beforementioned, yet cannot they be thought on, without affording a sad and evident demonstration, how possible it is in the Nature of the thing, and how pernicious in its Effects, for men even in the best of Causes to be over-righteous. But  
How unworthily do men treat the Christian Religion, when they make it the occasion of such Rage and Animosity? Christianity was never intended, to kindle such a fiery and passionate Zeal amongst its Votaries. The Spirit which that inspires, is a Spirit of mutual Forbearance and Condescension to one another. A Spirit, which for its visible Representation chose the Shape of a Dove to appear in, that Emblem of Love, and Meekness, and Innocence; a Spirit which allows us indeed to join the Serpent's Wisdom to its Dovelike Innocence, but in all cases utterly abhors his Sting and his Poison.  
'Tis such an amicable Spirit, which, as it is the genuine Fruit, and the distinguishing Badge of the Christian Religion, so it is the most effectual Preserver of the Disciples and Church of Christ. But as for that contrary Spirit, of over much Zeal and Bigotry, it can tend to nothing, but that fatal end, which the Wise man here denounces as the just and natural Consequence of it; namely, That by it we shall destroy ourselves. For what else can be the product of an Intemperate Zeal, and Rigour, and Contention amongst Christians? It may pull down, but it can never edify; It can convert neither side, it may destroy both.  
It is the healing Spirit of Meekness and Forbearance, which best promotes the Happiness and Safety, both of Single men, and of Societies. This has the Blessing both of God and Man attending it; Men bless it, by rendering back a Reciprocal Love and Favour towards it; and God blesses it by his gracious Promises, declaring, That the Meek shall inherit the Earth, the Meek shall find rest to their Souls. But on the other hand, a Spirit of fierce Zeal and Bigotry, subverts the Peace and Safety both of private Persons, and of Communities, and chief of those very men who are most possessed and acted by it: For no man can exercise a furious Heat and Rigour in opposition to others, without provoking them, to meet out the same Measure, back again into his own Bosom. Thus he kindles a Fire, and perishes himself in the same Conflagration; the Mischief which he set on foot, comes home to his own door; and he verifies the Wiseman's Denunciation, which he would not take for his Admonition: By an Over-righteous Zeal he destroys himself.  
And thus much of the first Caution suggested in my Text: Be not Righteous Overmuch; that is, Let not thy Zeal for Religion be Immoderate and Furious.  
And that we may be the better enabled to observe this first Caution, Let us proceed to the second, the consideration of which will most effectually conduce to that end; for the chief ground and occasion of such inordinate Zeal for Religion, arises most commonly, from an Over-wise and curious search into the Mysteries of it; which is the excess forbidden by Solomon in these words: Make not thyself Over-wise, that is, Let not thy Enquiry into the Knowledge of Religious Mysteries be too Curious and Presumptuous.  
Wisdom is indeed the Natural desire and thirst of our Souls: The Water-Brooks are not so fiercely longed after by the Panting Hart, as this is by the mind of Man; nor when tasted, do they afford so great a Refreshment and Satisfaction. This is that Endowment whereby our Nature exceeds that of the Beasts that perish, and imitates, in some Measure, the Perfection, not only of Angels, but even of God himself. Justly therefore may Men's minds Gasp and Pant after those living Waters; and so long as their desires and endeavours to be wise, are Moderate and Humble, they act according to the Prerogative and Propriety of their reasonable Natures.  
But the desire of Wisdom is oftentimes too strong, and imperious, to submit to those confinements, which Modesty and Sobriety would prescribe to it; for where men's thirst is so great, they are apt to be intemperate in the Gratification of it. They content not themselves with such competent Portions of Knowledge, as God allows them, and the Edification of their own Souls require; but they Launch out into the boundless Ocean of Divine Mysteries, striving to make themselves over-wise. They pretend to define the Incomprehensible Nature and Properties of the Deity; they rifle all the secret Cabinets of his Counsels and Providences; they invade the most private Recesses of his inscrutable Wisdom, and would leave him no reserve of Knowledge to himself. They despise the most useful parts of Religious Wisdom, as low and vulgar Contemplations; and that Knowledge they account but a poor and contemptible Attainment, which is sufficient to make 'em serviceable in their Generation, and to direct them safe to Heaven hereafter. The Eyes of these Men's Understandings, delight not, as the Eyes of the Body always do, in such Prospects as are Light, and Clear, and beautifully terminated; but on the contrary, they love, either to be ever looking into such dark Caverns and Abysses of Knowledge, where they can discern nothing at all; or else to survey such Infinite Spaces, where they can never arrive at any end of the Prospect. Nothing in Religion shall be to them a Mystery. Has God enacted Eternal and Immutable Decrees? They'll unseal the Mystical Book, and the Records of Heaven shall not escape their observation. Has God in a most stupendious and unspeakable manner redeemed Mankind? They must unfold the whole Mystery; and they'll hardly be contented, to accept the benefit of that Redemption, if they may not be allowed to scan, and unravel, the whole Divine Art, by which that glorious Work was Accomplished.  
With such rude and irreverent Curiosity do men dare to treat the most Mysterious Articles of Religion: But this certainly is a most presumptuous exorbitancy, and may justly be censured as the excess forbidden by Solomon in my Text, it being the making ourselves over-wise. For the holy Scriptures seem to have drawn a Curtain before these Sacred Articles, to admonish us not to search too boldly into them; but to receive them, as the constant Trials of our Faith, and Motives of our Humility. They give us the undoubted Testimony of God, to assert and confirm their truth, and that should be sufficient to warrant and command our belief of them, which is all that God in this particular, requires at our hands. But if we will be over-wise, and search too curiously after the nature and discovery of them, all that we shall gain by it, will be nothing else but this mournful Recompense, we shall destroy ourselves; for these sublime Truths are placed above our Mortal heads, like the Sun in the Firmament, to the intent that they might warm our Hearts, and influence our Lives; but they will be sure like the Sun too, to dazzle our Eyes, if not to strike us quite blind, if we look too closely and obstinately upon them. It was an aspiring desire of being over-wise, that brought the Original Curse and Destruction upon Mankind: And alike ill consequence will attend all those who are guilty of the same Sinful Curiosity touching Divine Mysteries, which was our first Parents, Transgression, in reference to the Tree of Knowledge. Such presumptuous discoverers may lose themselves in their researches, as we may see by the sad Ship-wrecks of those, who have been the boldest Adventurers that way; but they shall never find the forbidden secrets which they so thirst and languish after. They may disturb their Peace, impair their Health, subvert their Faith, distract their Reason; and according to the Wiseman's denunciation in my Text, totally destroy both their Bodies and Souls; but that's all the fruit that they are likely to reap from their endeavour to make themselves thus Over-wise.  
And thus much of the two former Cautions contained in my Text, directed to the Good and Religious man.  
But if it be so necessary for the Good and Pious man, to observe such Limits and Cautions in his Applications to Religion; How much more than does it behoove the Wicked and Irreligious, to lay the severest Restraints upon himself in Relation to his Vices? Which leads me to the Third caution contained in my Text: viz. Be not over much wicked, neither be thou foolish, That is, Be not Persisting and Obdurate in thy Wickedness?  
The holy Psalmist tells us, that God's mercies are over all his works; Extending their Benefits not only to his good and obedient Creatures, but also to the wicked and rebellious ones. He bears long with them, spares and cherishes them; and when their Sins cry aloud for the Vials of Wrath, he nevertheless pours upon them the showers of his Mercy. And what is the gracious end and design of this long-forbearance and mercy of God toward them? No other but that which the Apostle assigns, That he may thereby lead them to Repentance: 
Rom. 2.4.  But such is the Ingratitude of Sinners, that it too often works a contrary effect upon them; and that Patience and Long-suffering of God, which both in the nature and design of it should persuade them to repent, encourages them to become more excessive and obdurate in their Wickedness. Thus every days continuance in Sin, as it makes the Sinners condition more dangerous, so it renders him more obdurate and insensible of his danger; and that wickedness which puts him under the greatest necessity of Repentance, does most of all disable and harden him against it.  
In their first Essays and Practices of Wickedness, Men are naturally apt to be diffident and fearful; full of inward distrusts, in the very commission of the evil, and of bitter checks and remorses for it afterward. They proceed to their first acts of Lewdness, as raw and unexperienced Soldiers are wont to go into Battle, that is with I'll Fears, Paleness and Tremble; but when they have often tried the danger, and come off with safety, they then bid defiance to the Almighty, 
Job 15.26.  They run upon the thick bosses of his buckler; and what they at first attempted with so much fear and reluctancy, they repeat afterward with Triumph and Shouting. When they find that none of those Judgements, which are denounced against Sin, and which they were at first so apprehensive of, fall upon their heads; but that on the contrary they are crowned with Blessings; they then begin to flatter themselves, that God's threaten are but empty Menaces, of much seeming terror indeed, but no real danger. That he is no such dreadful Judge and Avenger as they at first mistook him for. And by these steps they become overmuch wicked and foolish, that is, hardened and secure in their Sins. 
Eccl. 8.11.  Because sentence is not speedily executed upon them; therefore are their hearts fully set in them to do evil.  
But hear the Wiseman's warning, ye secure and obdurate Sinners! Why will ye die before your time? Mistake not God's forbearance with you, for an allowance of your actions; think not that you are Pardoned because you are Reprieved: Or that God's Judgements against you are reversed, because they are respited; flatter not yourselves with such deceitful expectations. For if Solomon knew any thing, this will be the sure, though it may be the slow Recompense of your overmuch Wickedness, it will bring you to a wretched and untimely end. For the wrath of God is compared in Scripture to the raging of a Lion; which though it may be long before it can be provoked, yet it will be sure to break out upon you at last, in so much the more violent fury and destruction. And admitting that the Divine Wrath should for a time pass you over, yet the natural product of your own over much wickedness, will itself do the work of that Vengeance, and you will need no other Executioners but your own Vices; for all Sin is naturally of a most deadly and pestilential Influence; it is the fruitful Parent of surfeitings, debilities, and rottenness of Bones, of an Infirm Life, and an Immature Death. And whilst both Nature and Providence thus combine against your safety, how can you live out half your days? How can you escape Solomon's Denunciation against your over much Wickedness, That it shall cause you to die before your time?  
And thus I have given you a brief Illustration of the Three Cautions delivered in my Text, and the Arguments annexed to them by the Wiseman. I shall now crave leave, only to make Application of what has been said, in a short Address to the Three several sorts of Persons who are guilty of the Excesses which we are here warned against, and to persuade them to yield a more dutiful Regard and Obedience to these Excellent Cautions of Wise Solomon.  
1. And first I shall apply myself to the overmuch Righteous; that is, to those who are excessive and intemperate in their Zeal for Religion.  
'Tis one of the saddest Considerations that can enter into a Christian's heart, to observe the deplorable effects of such a furious and ungoverned Zeal in our own Nation; and to reflect upon that Wrath and Bitterness, with which men professing the same Fundamentals of Religion, do notwithstanding detest and separate from one another. Even the most distant Parties of men, and most disagreeing in other matters are yet all of the same mind in this Point, in showing an immoderate Zeal, in favour to their own Persuasions, and in opposition to those of other men. Nay, many times you shall have such men warmest of all for the Cause of their Opinions in Religion, who were it not for that Mad and Inordinate Zeal, would be hard put to it to produce from their whole Life and Practice any other Proof that they are of any Religion at all. Let the Members of the Party that is opposite to them be never so regular both in Belief and Practice; never so careful to preserve Faith, and a good Conscience; yet because they dare to contradict them in some small things, they burn with Zeal against them; give no Quarter either to their Persons or Opinions; but that single and inconsiderable difference shall efface all sense of their Agreement in greater matters; and like a Gulf fixed between them, shall separate them from all Christian Charity and Commerce with one another. Unreasonable men! Thus to rip up the very Bowels of Christianity by an over righteous Zeal for its Cause, and for the sake of such things which are but the Mint, and anise, and Cummin of Religion, to violate that Love and Meekness which are the weightier things of our Saviour's Law.  
But all such fierce and extravagant Zealots, of whatever Tribe or Persuasion, let me admonish, That the Gospel abhors such a Furious and Uncharitable Bigotry, and enjoins us to let our moderation be known unto all men. It commands us indeed to show a Zeal towards God: But what kind of Zeal is it? Is it such a blind, angry, and exterminating Zeal, as that which these men are possessed with? Nothing more contrary; It is a Zeal according to knowledge; a Zeal that enlightens, warms and cherishes, but never consumes or destroys. A Zeal that ought indeed to stir us up to convince gainsayers, and to put to silence the ignorance of foolish mea: But how should that be done? Not with fierce Oppositions, Fury, and Maliciousness; but by the gentler methods of Love, and Patience, and Welldoing: These are the Weapons of our Warfare. A Christian Zeal must imitate that friendly and propitious River upon which this City stands, and to which you are so much indebted for your Traffic and Grandeur: It must proceed in a still and gentle Course, and not in such an eager and rapid Torrent, as can serve only to sweep all things before it, and to betray the shallowness of its own Channel. From the example of this Bountiful River, be pleased to learn the due Moderation of your Piety: And derive this double Advantage from its Waters, to make it the Pattern of your Zeal, as it is the great Fountain of your Riches. 'Tis such a Calm, and Even, and Deep Current of Religion, which alone can quench the burning Discords that are between us; and Import as great an Increase of true Piety amongst us, as that other does of Wealth and Splendour.  
And have we not now, in the present Posture of our Affairs, the greatest reason to be of this mind, considering the Subtlety and Vigilance of our Common Enemies, who will be sure to take all Advantages from our Domestic Feuds, and to improve them to their Interest, and our Destruction. How will they rejoice in Gath, and triumph in the streets of Askalon! to see our over-righteous Zeal against each other; to look on whilst we most unnaturally do the work of their Arms by our own Animosities; and give them the Pleasure of beholding our Ruin, without putting them to the Trouble and Expense of procuring it? Let me beseech you therefore, for the sake of our Common Interest and Safety, to entertain Candid, Amicable, Christian Dispositions towards one another. And wherever we meet with a man of a truly Pious and Teachable Spirit; Sound and Orthodox in the Articles of the Christian Faith, and conscientiously observant of the Rules of Christian Practice; let us treat such a one as a Brother, and a true Disciple of Jesus Christ. We may wish indeed, That he were not only almost, but altogether such as we are: We may, by the proper methods of Gentleness, Good Example, and Meek persuasion, endeavour to make him so. But if that perfect consent cannot be obtained, if those lesser marks of distinction cannot be totally wiped out; yet let 'em not be allowed to break Friendship between us, and to prejudice our Charity but when we are so far agreed Let us overlook in our private Capacities and common Conversation, all differences in lesser matters; and say of 'em all, as Ephron did to Abraham, concerning the price of his Field, What is that betwixt me and thee? This is the true Genius and Behaviour of a Christian Spirit; and to this I exhort you all, in the name of God, and in the meekness and gentleness of Jesus Christ, by whose name we are called, and whose merciful temper, aught to be made the subject of our faithful imitation. But if the Example of Christ be not sufficient to work us into such a mild and condescending Spirit, yet at least let the sense and care of our own Self-Preservation prevail with us; for why should we by an over-Righteous Zeal and Bigotry destroy ourselves?  
But 2. In the next place let me address myself to those who transgress in the second excess, cautioned against in my Text, By making themselves over-wise; that is, by being too boldly Curious and Inquisitive in the Mysteries of Religion.  
This is an Excess, the practice and mischief of which is too widely and fatally spread in the present Age. In which, the most Venerable Mysteries of Religion, are prostituted to the most illiterate and vulgar Examination; and those sacred Articles of the Trinity and Incarnation, to which the most Improved Understandings of former Ages have bowed with a profound Veneration, are presumptously attempted to be unfolded, by every confident Undertaker; and if they cannot be unfolded, more presumptuously denied, as if it were out of Malice and Revenge for their unsearchable obscurity.  
But let every such curious and daring Enquirer hear the Advice of the Wiseman, who is likely to be his best Instructor in the rules and measures of acquiring Knowledge; Mike not thyself over-wise.  
Vain Man! wouldst thou be wise beyond the Standard and Capacity of thy Nature? Does this disoblige thee, that there should be Mysteries in Religion above thy Understanding? Will nothing content thee but thou must comprehend the Essence and Attributes of the Deity? Foolish and Ambitious Creature! Go first and study those things which are more proportioned to thy capacity; the Idioms and Elegancies of Languages, the Histories and Polities of Nations, the Practical Maxims and Cases of Morality, and the ordinary appearances of Nature. Search into the matter and motions of the heavenly Bodies, the Formation of Animals, the Virtues of Plants, the seeds and mixtures of Earth, and the fluxes and refluxes of the Waters. And when thou hast gone through this School of Art and Nature, and hast mastered all the difficulties that occur there; then, and not before, begin to unriddle the Mysterious Doctrines concerning Religion, and the Author of Nature. But if there are many things even in this inferior scope of Knowledge, which thou must confess to be too hard for all thy Study and Learning to overcome, and which will baffle thy most diligent enquiry into them; Why shouldest thou pretend too boldly to the Knowledge of more remote and sublime things? Why shouldest thou think it a disparagement to thy understanding, which is not able to give account of the meanest Plant or Insect, to acknowledge something above its comprehension, in the Nature of God, and the Mysteries of Religion?  
Let me therefore as earnestly, as I may seasonably in this Generation, Exhort you all, in consideration of the narrowness and insufficiency of our human understandings, not to be too curious, or to expect to be over wise in Religious Mysteries; but let us acquiesce in such a knowledge and discovery of those high and inaccessible Articles, as may conduce to our Edification and Salvation; and let us not by an endeavour to be over-wise in them, weary, and distract, and perplex our minds; For why should we thus destroy ourselves?  
But 3. Let me now apply myself to those who are guilty of the last and greatest excess forbidden in my Text, who are, the overmuch wicked and obdurate Sinners.  
And all such let me exhort, by the terror of the Wiseman's denunciation, to rouse themselves up from their dangerous security. 'Tis a Lethargic and treacherous sleep, that lulls them so fast, and will be sure to end in an Immature, and which is worse, in an Eternal death; and what Motive can be sufficient to persuade men to the forsaking of their most beloved Vices, if they will not do it for this strong reason, for the prolongation of their Lives, and for the escaping of Death?  
What terrible pains and operations, will not men sometimes contentedly undergo for these dear ends? they'll part with Limb after Limb, cut off Right-hands, pluck out Right-eyes, and think themselves sufficiently rewarded for all, if they can but avoid dying thereby, and preserve a poor helpless trunk and remnant of Life. And why will they not be equally prevailed with for the same reason, to give up their Sins? Those Sins which are the Gangrenes and Mortifications of their Bodies and Souls, and must, if not cut off, bring them to death before their time? Why will they not part with these Right-hands, and these Right-eyes, their beloved Sins, as willingly as they do those of their Bodies, since there would be less pain in doing it, and there is for it a greater necessity. Strange and unaccountable infatuation! That whereas Skin for Skin, and all that a man hath will he give for his life; yet he will not, though for the sake of the same dear possession, be persuaded to part with his darling Vices.  
What account canst thou give of such a proceeding, thou soolish and obdurate Sinner? That whereas God has hedged in thy way with thorns, and placed death as a stop in thy progress, thou wilt yet break through all those strong senses, choosing to die before thy time, and to offer thyself up, if I may so say, a Martyr to the Devil? What Apology canst thou make for such an extravagant conduct? What reason canst thou find wherewith to answer the Wiseman's question, why thou wilt die before thy time? Is death so amiable a thing in thy eyes? Art thou so enamoured with the King of terrors, that thou hastenest thus to meet him, and to anticipate the day of thy dissolution? No certainly, this cannot be the true reason of thy proceeding; no man can be thus in love with death, but especially not the wicked man, who must expect so sad a Catastrophe after death. But the true cause of such an absurd Behaviour is this; That men consider not the last issue of their actions: they go on in their Vices, as the Ox goes to the Slaughter, reflecting in the mean time no more than that Beast does, that they are tending to the Chambers of death. Awake then, ye hardened and secure Sinners, from this unthinking stupidity! Arise, and escape for your Lives! Death and Hell are before you, and why will ye die before your time? If you love life, and desire to see good days, flee from those Vices which lead you into such fatal and murderous consequences; Let the time passed of your lives be accounted as overmuch wickedness; and walk from henceforth in the good and wholesome Paths of Virtue and Religion. Thus will you escape that untimely end which the Wiseman here warns you of; thus will you set out in a fair way to a long life here, and in a sure way to an eternal One hereafter. To which God of his Infinite Mercy bring us all through Jesus Christ, To whom, etc.  
FINIS.