THE GOOD PATRIOT Set forth in the Example of the  CENTURION, In a Sermon Preached in the Gray-Friar Church of EDINBURGH, On the first Monday of June 1683, being the Day ordinarily Observed for the Anniversary Commemoration of George Herriot, The Religious Founder of the Hospital called after his Name Herriots Hospital.  Ruth 4.11. And the Elders said to Boaz, do thou Worthily in Ephrata, and be Famous in Bethlehem. Esther 10.3. For Mordecai— was accepted of the Multitude of his Brethren, seeking the Wealth of his People, and speaking Peace to all his Seed. Nihil habet nec Fortuna tua Majus quam ut possis, nec Natura tua maelius quam ut conservare velis quam plurimos. Cicero de Caesare. Quae est melior in hominum genere Natura, quam eorum qui se Natos ad homines juvandos, tutandos, conservandos, Arbitrantur. Cicero Tuscul: Quaest: lib: 1. 
EDINBURGH, Printed by John 〈◊〉 at his Printing house in Bells-Wynd, 1694.   

TO The Right Honourable SIR JOHN HALL. Of DUNGLASSE, Baronet, Lord Provost of EDINBURGH, President, And to the much Honoured the O●her COMMISSIONERS Representing the State of the ROYAL BURROUGHS now Assembled in CONVENTION; 

HUGH BLAIR Dean of Guild, Commissioners for Edinburgh.  
ALEXANDER THOMSON Conv●●ner, Commissioners for Edinburgh.  
JAMES CREE, for Perth.  
JAMES FLETCHER, for Dundee.  
JOHN DICK, for Stirling.  
JEREMIAH HUNTER, for Li●●●gow.  
JAMES SMITH, for St. Andrews.  
JOHN ANDERSON, for Glasgow.  
HUGH CRAFOURD, for Air.  
JOHN MILLER, for Kirkoaldie.  
ROBERT ARBUTHNET, for M●●●●●se.  
Sir ARCHIBALD MURE, of Thorntown, late L.  
Provost of EDINBURGH, Comm●ss●●n●rr for Comp●●.  
ROBERT JOHNSTCUN, for Tumfrice.  
JAMES DUNBAR. for Inverness.  
ALEXANDER spittle for I●●erk●●king.  
ROBERT BRUCE for Kingborn.  
ALEXANDER YOUNG for Bric●en.  
WALTER SCOT for Jedburgh.  
JAMES COOK for Pittenw●●m.  
JOHN CHALMERS for Dunfermling.  
JAMES MITCHELHILL for Selkirk.  
Mr. JAMES SMALLET for Dunbartoun.  
ROBERT KELLIE for Dumbar.  
PATRICK STEVINE for Arbrothick?  
WILLIAM CRAFOURD for Cryle.  
PATRICK RUSSEL for Bamff.  
ALEXANDER JAFIREY for Forfar.  
JOHN HOOM for Northberwick.  
CHARLES LAUDER for Lauder.  
HUGH BROUN for Innerara.  
Mr. JOHN BUCHAN Agent for the Royal Burroughs.  
Mr. AENEAS MACLEOID Clerk to the City of Edinburgh, And to the Present Meeting.   And to the Rest of the Members Assistants in the said Honourable Convention.  
IT was an ingenious Conceit of the Painter, how likely soever he was by some Masterpiece of his Art to render himself Famous to Posserity, yet to indent his own Image in Minerva's picture; knowing the Veneration universally paid the Goddess, might conduce to the preservation of his Memory. I have in some degree transcribed this Practice, when I prefix the Names of so many Worthy Men to this Treatise, and though I could not consult better for my own Reputation, or the General Acceptance of the Discourse, then by Dedicating it to so Illustrious a Society; Yet I dare truly Aver the true Esteem I have of the Royal Burroughs, and Affectionate Concern for their Interest, has induced me to lay hold on this Opportunity, to testify the same to the World.  
And what Honest Country Man that wishes well to the Honour and Felicity of the Nation, can be otherwise inclined towards so deserving and considerable a part of it: With whose Fortune the Rest of the Kingdom most either stand or fall; For what ever of Riches or Reputation the Nation can have, must be Attributed to the Care and Diligence of the Royal Burroughs.  
The Towns you Represent, are not only the Seats of Trade and Commerce, but likewise, some of them are the Fountains of Breeding, the Seminaries of Learning to the Young Nobility and Gentry, the Springs of good Manners and Laudable Customs to the adjacent Parts: Nay the meanest of them are Repaired to, less or more by the Neighbouring places, for Training up their Children: So that it is to the good Order and Discipline which a Vigilant Magistracy causes be observed in them; We own that our Youth are polished in any part of Civil Education, Refined from the dregs of a Rural life, and preserved from Wickedness and Immortality.  
The Royal Burroughs are these Planets which by their Light and Influence dispose the other parts of the Nation to a happy eultivation. They are those Fountains which convey Water to Fertilise all about them, And I am sure the Husbandman's labour would fail, and the Landlord's Revenue too, if the purses of Citizens were not a spurr to the One, and a Seasonable Supply many a time to the Other. I may safely allude to that Apologue of Menenlus Agrippa, and say that the Royal Burroughs are the stomach of the Nation, which digest & distribute whatever of Wealth or necessary commodity is by the care and Industry of Traffiquers imported to it, for the common benefit of the Kingdom, without whose Care and Prudent Mannagry, the other parts of the Body politic, the Head and Arms, the Ribs, and Legs, that is the Sovereign and Nobles, the Gentry and Commons, would Famish, and become unfit for Action or Motion.  
Is it not to the Royal Burroughs we own the improvement of Arts, the Advancement of Trade, the Increase of Wealth, the Education of Youth, the Encouragement of Industry? And whatsoever else can conduce to the Prosperity and Plenty of the Nation. Hence it comes These deserve the Name of Patriots best, who Befriend the Interest of the Royal Burroughs most. Nor can there be any Enemies to them, but such as are unnatural sworn Adversaries to their Country, and envy its Flourishing in Happiness and Renown.  
I doubt not but you consider and lay to heart, that not only the Civil and Politic, but likewise the Moral and Spiritual concerns of the Kingdom, are a great part of your Province. The Providence of GOD which has raised you to move in a higher Orb in the Burroughs you reside in, and you now represent in this Honourable Convention, Obliges you by your Creditable Stations to be Patrons of Piety and Virtue, as well as of Industry and Trade: Your Example in the Honourable Sphere you now move in, is no less instrumental to promote the One than the Other. Certainly the circumspect Religious Deportment of Magistrates in their several precincts, would conduce extremely to beget a love to Piety in those under their Charge, and would contribute to work a great Reformation in the adjacent parts of the Country, from which there is such frequent Repair to Towns, and often converse with Citizens: By which those who resort to them would be insensibly wrought on to imitate their Practice, and Transcribe their Virtues: There is a greater force in Religious Society & good Example to beget a Conformity in us than is well adverted to, the sweet friendly converse of a City acquaintance may charm an honest Country man into a liking of that godliness, he sees him embrace, & Thrive so well with in following his Worldly Calling, And with his Civility and Discretion, with his kind Expressions, and obliging Discourse, he may instile into his Soul a love to these Virtues, of Goodness and Ingenuity, of Candour and Honesty, of Fidelity and Justice he sees him make Conscience of in his Commerce: And how happy were it if the Towns in this manner would become instructers of the Neighbouring parts in matters of Religion, as well as in those of Breeding, Givility & Trade.  
Would GOD, Magistrates were more Intent and Serious in the Work of Religion, than their own Private and the Public Affairs of the Communities they are severally concerned in, would prosper the better under their Conduct; 
1 Tim. 4.8.  For, Godliness has the promise of this life, and of that which is to come; Let me beseech you labour to feel the power of Religion in your hearts, to maintain it by a close walking with GOD in your Families, by Integrity in your several Trusts, and an Exemplary, Behaviour towards, the. Encouraging of others to espouse it; And so ye will engage Heaven to bless you in your Private and Public Capacities, and crown your honest endeavours with Success and Prosperity, for GOD'S Glory, the Honour of the Nation, the Advantage of the Royal Burroughs, and your own Comfort; For which, none Prays more Cordlally than  
Your most Humble, most Obliged Servant, and Cordial Wellwisher JO: MACKQVEEN.   

TO THE READER  
IT is not to Court your Favour to the Author, or your Pardon to the Escapes of this Discourse, or to Acquaint you with the Motives of publishing it, he Addresses himself to you, these are such Trite and common things as are not worth his or your pains to insist on; He knows he has Friends and Foes, the one will seek no Excuse, the other will Admit none for his forwardness to be in Print; Hence it is as he does not expect immunity from Censure, so he is resolved calmly to abide it, and disdain it with contempt proportionable to the malice with which it is often impregnated.  
He sees, Who does any thing out of the common Road, how innocently or Honestly soever intended, cannot avoid the Envy or Obloquy of some snarling men: who can censure and condemn better than they can help or correct the Eslayes of others, how saint soever, or benefit the World with any thing of their own. He believes these who can do better will be modest and sparing; and he would think himself happy, if as the unskilful play of an indifferent Musician excites those of a more delicate touch, to take the instrument into their hand, so he could awaken others of profounder Learning, and greater Eloquence, (which like deep streams pass silently on) to something of this nature. Nothing can rejoice him more, than that some of these once burning and shining Lights, which are now under a Bushel, (in comparison of whom any thing ever he did or can do, is but a Glimmering Blaze,) could be induced to edify the World by their Pens as once they did with their Mellifluous tongues, he is not of the Feminine Constitution of some Fair Creotures, who though they be tolerably Well Favoured, yet eat some places of public Resort for fear of being Eclipsed by the splendour of the Dress, or the sparkling of the Beauty of Rivals, He can cordially say, in allusion to Moses, when he cried out, 
Numb. 11.29.  Would GOD all the LORDS People were Prophets, so would GOD some of his afflicted Reverend Brethren could be persuaded to make themselves more known to the World by their Labours. 
Carmina proveniunt animo deducta sereno Nubila sunt subitis tempora nostra malis carminase cessum scriben 'tis & otia quaerunt me mare me venti me saeva jac tat hiems, Ovid Trist lib: 1. Elg: 1.   
But the hard Circumstances we are in for the present is a great obstruction to this, when men's minds are unhinged, and their Spirits depressed, they can do little this way. Yet there have been to whom their tribulation has not only been the Trial of their Patience, which was perfited by their Sufferings, but a Spurr to Virtue, a Whitestone to Industry, the Occasion of displaying these Lights which were hid under a favourable Sunshine, stifled under the weight and silenced amidst the Noise and Hurry of their public Employs: Seneca is never more Eloquent than in these Excellent Composures he exercised his Spirit with, in his Banishment. Boetius never darted such Rays of Light and Life, when he sat Senator on the Bench, as when he lost his Eyes in a Dungeon. The Amorous Poet's vein was never more brisk, his Style never more smooth, his Fancy never more free than in his Exile. The hardness of their Fortune by a kind of Anteperistasis, contracting their Luxuriant imaginations, divided formerly among Variety of Objects, uniting their scattered thoughts, and inspiring their minds with more Vigour and intenseness: But these are instances of a higher Elevation than we can imitate in our distress; I Pray GOD Sanctify our affliction to us, that what some of us cannot do for the benefit of the Public, through the fears, ears, and wants some of us are in; yet that all of us may by a Recollection of our thoughts, a Reforming Inspection into our Lives and Hearts, improve the Providential dispensation we are under for our own benefit, into a further Increase in Humility, Heavenly mindedness, and a Generous contempt of the World.  
It is like the Authors present Necessitous condition, The fate of better and more learned Men of his Principles, through his scruples against the present Establishment, by complying with which, he might have bettered his Fortune, puts him on this practice of publishing discourses. And if he can gain any thing that way; It is but a Gentile Expedient, which more Excellent Spirits have formerly made use of: And truly if lawyers plead for Money, and Soldiers fight for Money, if Divines Preach for Money, and Physicians work for Money; If this be the Idol to which most Altars are erected, and receives most Sacrifices, if this be the reconciling object of all the different addresses, and employs of Mankind, the Author thinks he can boldly challenge all the World; Let him who is freest from some Glance this way cast the first stone at him: since it is so he imagines he may without either sin, shame, or scandal, Print and make Dedications for Money too.  
This Discourse was Preached some Years ago in Commemoration of George Herriot, the Religious Founder of that Hospital, which is no less Ornament for the Beauty of its Structure to the City, than its Revenue is advantageous to many of the Inhabitants: Whose numerous Families are too heavy a burden to the Narrowness of their Fortunes.  
It may be expected I should give some Account of this Worthy Man, but truly although I was at some pains in enquiring after several things which might relate to Him, and afford matter for a Narration, I could get no exact Information concerning Him, and I humbly desire, into whose hands this comes, they may acquaint me with what may be useful to impart to the World concerning Him, for there may be an occasion to publish the same at another time: But truly I think, his Works may supersede any historical account of Him. He has left a more lasting Monument of his Piety and Charity, to bear His Name and perpetuat his Fame. than all paper Memorials whatsomever are capable to perform, so long as there will be any Memory of this honourable City, his name shall be mentioned with honour & esteem, when all the flashes of sensual pleasure are quite extinct, when all the glances of Temporal Felicity, and Human Excellency are quite forgot: When all the flowers of Secular Glory are withered away: When all earthly Trophies are buried in their funeral ashes: When all the Eulogies of Conquerors engraven on Brass, or these pompuous Inscriptions on Marble, undergo the fate of those drawn on the Sand, or written in water; When all the stately Monuments and sumptuous Statues of the Roman Heroes, are leveled with the ground: When this World and all its parade shall be consumed, 
Isay. 34.  When the Heavens shall be rolled together as a scroll, and the Host thereof dissolved, When the Elements shall melt, and the Earth be burnt up with Fervent heat; 
Psalm: 112.  The Name of the Renowned G. HERRIOT will be blessed before the LORD, and his Works will be in Everlasting Remembrance.  
I must tell you such Houses are not so complete or fully finished, but a Good Man will easily find some what or other, always to be added to their Beauty and Glory. 
THOMAS FISHER.  And this we find by the Care and Industry of the present Worthy * Treasurer of this House who thinks no pains too great, no cost too much for the Honour of the Religious Founder, the Credit of the City, or the Benefit of the House in all its Charitable concerns. What Beauty is added to the Edifice in the great reparations made about it, what considerable improvement of its Revenue, how the number of the Boys maintained is doubled, That whereas at his Entry they were but Threescore, they are now Sixscore, daily Furnished and Supplied with all necessaries: If Religious Founders of Hospitals and Churches, of Colleges and Almshouses, are Blessed before the LORD, Certainly the Names of those that better and improve the Revenues of those places of Charity, shall be Honourable among Men, these who are entrusted with the custody, and mannagement of them, who distribute them, and discharge their office with a good conscience may be reputed the Repairers of such Houses, and placed next the Founder; And I know none in this City who can deny this Honour to Worthy and Honest THOMAS FISHER  
Some may think I should have pressed the Head of Beneficence more amply, for as it is a vanity to speak much of some Barren Themes: So it is difficult to speak little of some Fertile Subjects. But to people of large Souls and proportionable Fortunes, there is enough said to excite them to acts of Charity; And for those who are otherways disposed, there is enough said to condemn, and Witness one day against them. I am afraid the most eloquent, Harangues of better heads and Neater Pens will operate little on this Iron Age to induce them to works of Beneficence; It were well some Zealous Pretenders did more to adorn their Religion by good works, and stop the mouths of our Roman Adversaries by such demonstrations to the World, that we lay not the stress of our hope of Salvation on an unactive fanciful Faith, or an idle verbal Charity.  
I am not so vain as to imagine by publishing this Discourse to prevail with many to follow the Centurion's example, 
16. Oration de amo●e pauperum.  or the Renowned Herriots either. I know the great and Famous Nazianzon insinuates, People entertain discourses of Charity, with the same coldness and indifferency, they do the Poor themselves, Although we be all but Beggars and Objects of the Divine Charity. For all the little Scantling measures of Advancement some of us have above others. As he prettily and floridly words it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had once a design and it is not altogether out of my head, to tranflate the whole Oration; With some others of this Eloquent Father, but the Pointedness of his Periods and Politness of his Phrase, does somewhat fright me from the Attempt; And I know all Translations are short of the Original, how soever there be who magnify some refined pieces of this Nature of some French Beaux Spirits, beyond the Author's expressions. Whatever Truth be in this as to some Glassick Moral Writers, yet for the Fathers of the Church, whether Greek or Latin, I am sure they are most charming in their own Dress; Like those Roses which are best adorned with their own Natural Leaves.  
I think as it is to no purpose in this dull & heavy Age, to spend much time in pleading against the Possibility of Perfection, no more need we declaim against the pompous Magnificenee and the Prodigal Superfluities of Superstitious Romanists: Nor see I any great necessity to strain our Rhetoric too much against the Merit of Good Works, for I think few will be so impudent as to lay Tittle to Heaven by their Charitable Deeds, or are like to storm it by violence to their covetous Inclinations: Or will make themselves friends of the Mammon of unrighteousness, by founding of Hospitals, or building of Churches, by enriching of Colleges, or erecting of Bridges. I know not whither the Superstition of Romanists, or the Sacrilege of Protestants is most to be lashed: But it is matter of Regrate to all serious considering minds, that we should have the best Religion in the World, and the worst practice: That we should counteract it in so considerable a Branch of it, placing so little of it in Acts of Beneficence and Works of Mercy, 
Cap: 1.27.  while according to St. James Divinity. Pure Religion and undefiled before GOD, and the Father is this, To visit the Fatherless and Widows in their afflictions, and to keep ourselves unspotted from the World.  
The great and pompous things wherewith we seek to set off our Profession, and commend it into others, will not so much promote it as our uncharitableness and oppression will prejudge and discredit it with opponents, whether Turks or Jews, Pagans or Papists, if they see under an affected humility, pride, lurking starchtly, under an averseness to superstition, fraud, sacraledge, and cheatry, sheltering themselves under a sham-zeal against Dissenters, cruelty and bitterness, advancing their Trophies. If they hear men speak like Angels, but see them act like devils: If they see them lifting up eyes to Heaven, while their hands are died in Blood & with feet marching towards hell: They will be apt to look upon our Religion as a piece of Pageantry, a devout compliment, & a cloak of licentiousness. From which I pray GOD every man may vindicat his Profession by transcribing the Pity and Humility, the Faith and Beneficence of the Centurion. From viewing of which, I will detain you no longer.   
Luke Chap. 7. Vers. 4. And when they came to Jesus, they besought Him instantly, saying, That he was worthy for whom He should do this. Ver. 5. For he loved our Nation, and hath built us a Synagogue. 
AMongst all the Effects of that Self-love we bring with us to the World, and is so great a Predominant in our Constitution, there is none more early and lasting, none more Powerful or Universal, than that wherewith we pursue the  and Esteem of others: How timely and strongly does this Passion discover itself, in those pleasant harmless Devices, and pretty little Arts of Insinuation, by which our tender Young Ones, these mute but persuasive true Supplicants for favour seek to ingratiat themselves with these about them. Nor does it expire with our Infancy, vary with the changes of our Condition, or decay with our declining Age: But grows with the several Stages of our Life, keeps Pace with the Circumstances of our State, and bends with all the turn of our Race; As we advance in Years, as we increase in Knowledge, as we enlarge our Store, prevail in Power, or prosper in Preferment. Yea whither we go forward or backward in Honour, whither we rise or fall in Employment, it winds itself with the vicissitude of our Fortune, and upon every Emergent preserves an equal Pulse under all Alterations. As this affection is the first that Buds, so it is the last that Withers. Most Men at their Exite out of the World, would be satisfied, that as the Sun in the serene Evening of a clear day, sets in a beautiful Cloud, they could so change their Scene, leaving scattered behind them some bright Rays of an immortal Reputation; Yea, the worst of Criminals would step to Eternity with good Opinion in the Hearts, and kind Verdicts from the mouths of the Spectators of their disastrous end.  
I have known few or none what ever they talked in contempt of Applause, 
An erit qui velle recuset os populi meruisse. Persius' Sat. 1  or pretence of self-denial, they made upon this score who were really so mortified as to the desire of pleasing others, or coveting to be Esteemed or Beloved by them, but though they were not at great pains to gain: Yet they were content while they lived to have and receive the Creditable Testimony of their Acquaintances, and when they Died, disdained not the Favourable Validictory Wishes of the Witnesses of the Conclusion of their Lives. And these Artificial Discourses, 
Hoc ipso placere cupiunt quod plaeere contemnunt, & mirum in modum Laus dum vitatur, appetitur. Hieronimus.  and set Modes of Speaking, wherewith they sought to conceal their Ambition this way, were no more to Penetrating minds, than these thin Vails are, by which some fair Creatures would fain seem to cover their Charms; Only with this difference, the one is desirous to hid their vanity, as much as the other is tacitly delighted, through this transparent Obstruction to display their Beauty.  
This Passion after Esteem and Renown is the great Spring of all generous Motions, the spurr to all glorious Actions of Mankind: But how to acquire and retain the Favour and Approbation we so much pant after, many are in the dark. It is certain Virtue is most Meritorious of Praise and Estimation, this exercess a Sovereignty over the minds of Men, and extends its Empire over its Rebel Enemies: Is justified of its Children, and Revered of its Adversaries; is Loved by its Friends, and Honoured by its Poes'. There are such Rays of Majesty, such draughts of Beauty, in Virtue and Goodness, as makes Good Men Enamoured with and Applaud it: Yea, it constrains the worst to do homage to its Shade and Picture, when it is but counterfited by those who hate it, pretended by those who will not practise it; If there be such a commanding Force in the very image and livery of it● O! what is due to it then in its real being! in it's native lustre! in its purest brightness in its fullest glory! Nor is there in the catalogue of the Virtues, as shall afterwards appear, any one more attractive of Commendation and Respect, of Affection and Repute, than BENEFICENCE of which our Text is an Instance, and the occasion of this day's Solemnity, a Commentary upon, and a Witness of it.  
How applicable this Text is to our present Business, how agreeable the good Testimony and Character given here, is to the Religious Founder, whose Beneficence we are this day to commemorate, you are all convinced upon my first Reading of it: 
Optima semper paucissimus placent Non tam bene cum Rebus humanis agitur, ut meliora: pluribus placeant. Seneca.  And what faults soever some of you may find and spy in the handling of it, yet you will conclude the choice of this parcel of Sacred Writ, suitable to the Task of the day, in the words you have these two things: First, the High Elegy and Commendation the Elders give the Centurion when they interceded for him in behalf of his sick Servant, they proclaim him Worthy. Secondly, you have the Probation of it in the fifth verse, He loveth our Nation and hath built us a Synagogue.  
As to the first, 
Non si quid turbida Roma elevet, accedas examenve improbum in illa castiges trutina: Nec te quae sieris extra. Persius' sat. 1.  It is not unworthy your consideration, to advert, who Extol him with this Epithet, and pass this Verdict on him. It was nor the dregs of the Multitude, or the Off-scouring of the people that thus sound his praise: For than it might be sufpected, the effect of Ignorance, the Result of chance, or the Product of partiality: The usual springs of Vulgar Report; Whence it comes it seldom hits right, or if it do, (as 'tis one to a thousand) it keeps not long the same Tun. Therefore Wise Men are as little Elevated with its flatteries, as they are depressed or fretted with its slanders, having an equal generous unconcernedness for either, while they are found in the discharge of their Duty. It is rate that Merit has the Euges of the Rabble, or the Applause of the Multitude, the kind votes of the Populace has seldom or never been the Companion of Virtue, or the Domestic of the Graces, how frequently does the Suffrage of the fluctuating unstable Mob, like Water, carry up Cork and Feathers while Solider things sink to the Bottom: None merit more honour from the Vulgar, than those whom they load with Reproaches: Nor are any less deserving, than those who by such easy Idolaters are commonly adored. I have known in my own time, the Best Magistrates and Ablest Ministers, the greatest Promoters of the Spiritual and Temporal concerns of some places, become the Objects of the common hatred, and were well near fallen Victims to the Rage of a popular torrent.  
But those who came to our Saviour with this public declaration in the Centurion's behalf, that he was worthy, were the Elders, as you have it in the third verse, Elders, Men for their Experience more knowing, by their Station more competent Judges of his Desert, by their Authority less liable to the impressions of Fear or Favour: so more faithful distributers of due praise: Indeed the Approbation of Men of Wisdom and Power, is the best Pillar and Preserver of Reputation. The good 
* Gratior & validior ●st decem virorum bonorum sententia quam totius multitudinis imperítae. Cicero. pro plant.  Opinion of a few Judicious Persons is preferable to the Populat Vogue, and will preponderate the clamorous censures of the Giddy and Unskilful Crowd. King Antigonus thought more renown accreased to him from the single Testimony of Zeno; than from the Applause of his whole Court. The Love and Esteem of Honest Men is one of the most desirable things in the World, 
Gloria vera consentiens laus bonorum.  and is according to Gicero's Notion, the best basis of true Honour and Glory. Certainly next the Commendation of GOD and our Consciences, there can be nothing more comfortable than the concurrent Testimony of Excellent Virtuous Persons. 
Ea est prof●cto jucunda laus quae obbis profisiscitur qui ipsi in laude vixerunt. Cic. — Tanto major famae sitìs est quam virtutìs, quisenim virtutem amplectitur ipsam praemia si tollas. Juvi. Sat. 1.  The harmanous Approbation of such as proclaim us Worthy, is not further to be valued, than it is truly Reciprocal, and they Worthy to receive what they so liberally bestow, and their praises recoil duly to themselves.  
We are all but too covetous of Praise and Reputation, we need neither spurr or wand, as we say, to excite us to pursue this. Virtue itself for all its charms would languish for want of Suitors, if this Waiting-Maid did not attend her, yet are they Adulterous Lovers who transferr the Affection due to the Mistress to prostitute it to her Handmaid. Would GOD we were all as careful to be that in reality, we are solicitous to bear the World in hand we are. Let us do worthily in our Capacities, whether the World notice us or no, 
* Namque iicet virtus semet contenta quiescant, sola tamen justos virtus assciscit honores solaquese merito landum fulgore coronat. Ang: politianu●.  Virtue is sufficient Reward and Solace to itself without this slender Recompense. It is better to have Worth without Repute, than Repute without Worth: Yet if they go together, a wise Man will take any esteem he has, as a Favour of Providence obliging him to deserve it by continuance in well-doing, as a Provocation to excel himself in some fresh instance, or new Experiment: And will so much the more regard it, as it begets a generous Emulation in others to Honour, Imitate, or Outdo his Virtue; whosoever makes this improvement of it cannot miss the commendation of our Text, He is worthy.  
However as I would not have you disdainfully slight, nor industriously court the Approbation of others, so when you meet with Praise or a fair Representation, weigh the Airth whence this wind blows, and value it no further than it is the Echo of Virtuous Deeds, reflected from the hearts and mouths of true Lovers of Worth and Merit: These are the most discerning Umpites of it, and the justest Dispenser's of such grateful retributions; the Best are ever less biased with partiality to lessen any performance; less acted by prejudice against our Profession or Persons, to depretiat what we do or defraud us of any Tribute of Praise or Commendation, due to us upon the account of any Excellency or perfection.  
And this we see if we consider in the next place, the condition of the Object on whom they bestow this Encomium, he was a Centurion, as you would say, a Captain of an hundred Men, a Commanding Officer, a Stranger to their Country, a Gentile or Heathen by his Birth and Extraction, as is apparent, and by reason of these Circumstances, less gracious to them, who looked upon themselves as the LORDS Select People: yet maugre these Objections they become Solicitors for him at our Saviour's hands; his Zeal for their Religion old remove any averseness they might have had against him, on score of his Pedigree as an Alien: His Affection to their Nation made them overlook the concomitant faults of his Galling, as a Soldier, for which they being now a Conquered People, it is not probable they had any great kindness, and no wonder, persons of that employment are not ordinarily the most Humane or obliging, yet his Excellent Qualities make them Advocates for him, and Trumpeters of his praise, He is worthy, etc.  
It seems the Roughness of the Military profession took not away the softness of his Natural Disposition, nor did the attendant temptations of that Office corrupt his inclinations, Enervat the Sanctity of his Mind, contract the Liberality of his Heart, or restrain the Charity of his Hand. For all his being a Soldier, and a Stranger, yet he is an affectionate Lover of their Nation, a great Encourager of their Devotion, a mighty Favourer of their Religion, a person beyond all peradventure, who as he was formerly instructed in the Jewish profession, is now become no small Proficient in the Christian, otherwise our Saviour had not passed the Judgement on him, in the 9 verse, That He bade not found so great Faith, No, Not in Israel; All which considered may furnish us matter for this reflection.  
Religion may have its Favourers and Followers, its Lovers and Admiters every where, in the Camp as well as the Cloister, in the Court as well as the Church, Piety and War are not inconsistent, Devotion may keep Quarters in a Souloiers' Tent, the Military Profession has afforded as Illustrious Examples of Virtue, yea as Eminent Saints, as many other Vocations. We find in the Gospel and Ecclestastick History, some of this Employment, no less Renowned for their Goodness, than others of more peaceable Occupations, 
Matth. 27.54.  did not a Soldier become a Remarkable Confessor for Christ, When his Followers shrunk, his Disciples fainted, the Jews mocked and derided him. The Noble Army of Martyrs who planted the Church by their pains, Watched it by their Prayers, Watered it by their Tears, and fattened it with their Blood. Went not some of the Military Discipline in its Front and Rear? 
Eusebius.  You'll find a Sebastian in the head of Diocesians' Troops, disputing for precedency with some Resolute Christians, who should first have the honour of Mattyrdome. Hormisdas for Constancy in the Christian Faith is degraded by the Persian Monarch from being General of his Forces, to be the Keeper of his Camels, yet would not change his Religion to exchange his Disgrace, or recover his former Post.  
I will not wade any further for Instances to prove the Happy Agreement of Piety and Zeal, with the qualities of those that follow the Court and Camp: It would take up too much of your time to speak of Gideon and of Barak, of Samson and of Jephtah, of David, and his Worthies, and all these who have allied the Divine Graces, with the Moral Virtues of the Military Profession. I will not say but such Examples were rare in former and latter times, and it is to be regretted that Godliness is not so generally entertained, countenanced or practised, by Men of this Office as could be wished. 
Lucan. lib. 10  Which made the Historian Poet, say, Nulla fides Pietasque Viris qui Castra sequuntur, If he had put Rara for Nulla he had lighted on the Truth of the Matter, without marring the Elegancy of his Meeter.  
It is truly matter of Regrate that the Camp should be no better than a Correction house, or common Goal the ordinary Receptacle of Thiefs and Robbers, of Villains and Malefactors. That such who are nottour for the Daringness of their Nature to commit all kind of Mischief, and for their habitual hardiness in all manner of Wickedness, should be singled out to fight the cause of GOD and the King, while these are more likely by their Blasphemies and sins to undermine the Interests of both, then promote them by their Strength and Number; Yet we know when Princes are engaged in War, Men levied for advancing or carrying on the same, the Naughtiest and most Scandalous Rogues in the Country are sought and marked out, as fit Champions to mantain the honour of the Sovereign, and the Safety of the Country, it is a miracle, a good cause prospers in the hands of such Managers, whose Enormities prognosticat more Vengeance, than their Arms do Victory, the Strength of an Army consists not in the Multitude of its Troops, nor is the fury of Russians its strongest fence: 
Pr●● 28.1.  It is Piety and Virtue that inspires Men with Courage and Bravery, and is like to Crown their Attempts with Success and Conquest: Which is not to be expected from the Scum and Off-scouring of a Nation, too frequently the Recruits of our Forces.  
However we see, We are not altogether to Discredit or Disgrace the Military Calling as if it were a kind of Nazareth, Out of which no good can come; As if it were a sort of Wilderness, Barren of Trees of Righteousness, we see both the Camp and Court present us with some no less conspicuous for Size and Verdure, for Zeal and Constancy, than those of other vocations. Virtue is open and free calleth welcomes, yea and Conquers some every where: Wisdom despises no Passengers, there is no Fortification against the Engines of Grace, no Rampires, no Bulwarks Impregnable to its force, no condition of life can resist its operation: It hath carried some spoils from every Occupation, raised from Trophies in every Region, and there is no Nation or Profession where it has not left some Prints of its Power, and Vestiges of its Conquest. It hath with a Mighty hand broke through strong Holds, and Levelled Mountains of opposition, the Simplicity of the Gospel has Triumphed over the subtlety of Philosophers; the Sword of the Spirit has Vanquished the Carnal Weapons of the Redoubted Generals of the World: some of the Roman Conquerors, and Grecian Orators have stooped their Power and vailed their Crest to the Humility of the Cross.  
We may say then with St. Peter, at the Conversion of another Famous Centurion; Of a truth GOD is no Respecter of persons, but in every Nation: So I may say in every Profession, 
Acts 10.33.  in every Occupation, he that feareth GOD, and worketh Righteousness, is accepted of Him. The Camp has furnished Champions no less Va●iant for GOD and Religion than they have been for their King and Country. Devotion is not so Narrow or Morose, but it may adapt and suit itself, to the several Circumstances and Employments of Human life, Religion without any imputation of Levity, or prejudice to her Matron Gravity, may  her Dress, while she retains her Natural Purity and immaculate constitution, and these Directors of Spiritual Life, who present her in the same habit, to a Soldier or a Courtier that they do to a Priest or a Monk, spills her shape, or lace's her straiter than he needs; The Sentinel does his duty in Watching, and the Bed chamberman in his Waiting hours, as well as a Regular in observing his Canonical diets, or a Pastor in his Preaching turns.  
Behold here then the Excellency of Religion, it can sort with every State, accomodat itself to every Condition, it can lodge under a Scarlet or Purple Robe; As well as lurk under a Coul or Hair shirt: It can enter and tarry in a Soldier's Tent, as well as an Anchoret's cell there are Devour Courtiers and Godly Centurions, who led a Life of Continence in Palaces of Pleasure; afford Examples of Abstinence amidst the Incentives of a full Table, are Patterns of a Real Humility in their greatest Magnificence, while a Crou● of Attendants with bare heads and bended Knees flock about them, they retain pure hands and mild hearts, maugre all the Provocations to Cruelty, and temptations to Violence which surround them, their frequent rough Warlike Exercises remove not Piery from their Souls, Humanity from their hearts, Tenderness from their Breasts, Compassion from their Natures, or Civility from their Manners: There are who can unite the Piety of a Divine, with the Policy of a Statseman, the Devotion of a Regular with the Debonairness of a Courtier, the Courage of a Hero with the Meekness of the Gentler Sex, the Gallantry of a Warrior with the Charity of a Christian: whose Religion does not soften the undauntedness of their temper, or rebate the Vigour of their Resolution, nor does their Valour impair their Affection to Divine Worship, or abate the fervours of their prayers, make their Confessions less humble, their Devotion more Austere, or their Behaviour morose. No, no, their conversation bears all the characters not only of a Courteous and Civil but likewise of a Religious and Virtuous Education: Who amidst all the punctilios of Honour they so much stand upon; And vie with others about, have consciences tender of a sinful as well as a cowardly action: Who avoid all appearances of evil, and giving offence into GOD, or disrespct to his Laws: They place no courage in daring GOD, or braving the Devil, nor do they count it a despicable piece of timorousness, to dread the Judge of all the World, to fear hell, or flee from damnation; they esteem there is more of fool hardiness than of Courage, of Raging madness then of true Gallantry, in sporting with sinful occasions, dallying with Spiritual dangers, playing with what may consign them to infernal flames, or in an overventerous marching near the Precipice of everlasting burn.  
Well then while we see such Lilies among Thorns and Roses among Thristles; when we see such virtue and Goodness kept alive amidst such an Army of Temptations and difficulties, may we not admire the Divine Bounty, and Magnify the Energy of His Grace, that selects Souls brought up in the Tumults of War to make them examples of Piety, and Patterns of Charity: He makes them hear his still voice amidst the clashes of Swords, and the Sounds of Trumpets: He Mollifyes their Hearts amidst the cruelties of the Camp; He preserves them pure amidst infectious Air, honest amidst Troops of contrary provocations, that batter and rush in daily upon them. These these O Omnipotent Jesus! are the Miraculous Effects of thy universal love, the Victorious Trophies of thy  Grace, the singular Masterpieces of thy absolute power, and stupendious Triumphs of thy Infinite Glory.  
If the Genturions' Function did npt preclude him from Piety and Charity, it cannot incapacitate others of that Rank, for the Reception or improvement of the Divine Favour; Nor should any of this Order bring in the infelicity of their Calling, as an Apology for their Infidelity towards GOD, their Injustice or uncharitableness towards Man. What others have been and done, 
Nobis non deficit grat●a aut Natur● sed industria atque cura. Augustinus.  may by a generous Emulation, be aspired after, and obtained, if not in that high pitch and degree, yet somewhat near, if a wilful impotence, or sordid dejectedness of Spirit, a cowardly faintness, or malicious averseness keep them not back.  
Let us further inquire if these other things which are the Ordinary measure, by which we take Estimate of a persons worth, be, to be found in the Centurion, that the Elders be not found a pacted ignoramus jury, (as we say in their sentence of him, nor we partial or implicit Honourers of his Virtue upon Hear say; There are three things which procure the character of Worth to a person, bona Naturae, bona Fortunae, bona Gratiae. 1. The Advantages of Nature. 2. The Benefits of Fortune, which in a more Christian dialect in our discourses and Writings should be called the common Largesses of Providence. And 3ly. The Ornaments of Grace, a Man is never reputed Worthy, but upon his possession or Fruition of some of these. Now what share the Centurion here had of these, is the matter of our Meditation.  
For the First, The gifts of Nature, these Natural Endeuments whether of Body or Mind, such as Strength and Beauty, Wit and Judgement, Sagacity and Dexterity, Prudence and Courage, etc. Those make a person worthy in the eyes of the World, Bespeak and obtain Favour & Esteem from People to their Owners: How much the Centurion partaked of these, is not upon Record, but we may probably conjecture from his eminency in other Regards, from his Beneficence and Piety, he wanted not these Natural Embellishments and Abilities which in order to his other Accomplishments, might serve as the first dip towards a finer colour, or the first stroke of the pencil towards the perfiting of the portraiture!  
As to the Second, The Benefits of Fortune, or rather the common largesses of Providence, these external accommodations or emoluments, as Honour and Wealth, Power and Authority, which in the corrupt Judgement of the World, seems to be the only Standard of Worth, and Attractive of Esteem. His station as a Centurion, which was a place of Dignity and Command, sufficiently shows he might be reputed Worthy upon this score. There is Honour and Reverence due to the Quality and Character of persons upon this account, be they never so void of Virtue or inward Worth. Yet would I have such more intelligent than the silly Als, who thought all the Congees and Cringies which were paid by the superstitious People to the Idol he bore, was out respect to himself. No, no, be not proud of what is paid to the Station in which by the favour of Providence you are posted; But labour to maintain the Dignity of it by Virtue and Fidelity in your Trust, and so you need not decline: or abandon the Civil Respects which are the appendages of it. The story of 
When Quintus was Lieutenant or Governor of Suiffa his aged Father, who had been five times Consul, came Amhassadour to him from the Senate of Rome, he called to one of his Ushers to make him dismount, as the custom was for all persons, what ever their former Station had been, when they came upon Embassy to the Governors: Out of Deference to the Lieutenant, they were at the first sight of him to dismount, and come on foot towards him: Which his Aged Father knew well. But to try his Son's temper forebore to observe, yet he was well pleased with his Son's Deportment, knowing that the Paternal Relation was to be waved when it came in competition with the Consular Dignity; And that private Respects were to strike sail to Public Authority. Non ego inquit Fili summum imperium tuum contempsi, sed experiri vovi satin? scires te consulem agere, non ignoro quid Patriae venerationi debeatur: Verum Publica instituta privata Píetate potìora Judico. Valerius: Max: lib: 2: cap: 2.  Quintus Fabius his Son, who would not forego these ceremonies of State due to his Grandeur, from his Aged Father, does illustrate this. But it was neither any Natural Perfection or outward Accession of Splendour or Riches the Centurion enjoyed, that made the Elders repute him worthy, so much as his Piety and Beneficence; for this they plead for him, and proclaim him worthy, even because he loveth their Nation, and hath built them a Synagogue.  
It was the Centurion's pre-eminence above others in these best Gifts, the Graces and Heavenly virtues of the Spirit, which raised his Esteem. These give the completing stroke and illuminating Varnish to his Natural Faculties, Accidental Advantages, and Moral Accomplishments: Those and what else we most admire, become more Grateful and Beautiful in conjunction with Divine Grace. As 
* Mounsieur Du Boscq  Jewels cast into honey take thence a flash of lustre, according to their Natural colour: So there is no preferment, no excellency or condition of Life in the World, which is not the Fairer and more Valuable, when accompanied with piety: This is the great perfective of our Nature, the Crown and Dignity of Man in every Estate: 
Quantum Ratio dat Homini tantum Literatura Rationi, Religio Literaturae. & Religioni gratia Casaubon:  This bears the Seal and Signature of Heaven, to magnify and extol us, to enhance any other thing in us commendable. Reason is Man's prerogative above Animals, Learning is the politure of his Reason, Religion the best improvement of his learning, and grace the Soul and Compliment of all. What the Eye is to the Body, what the Diamond is to the Ring, what the Light is to the Sun, and the Sun is to the World, that grace is to man: It beautifyes and adorns him there is no person so mean and low, but this elevates and exalts him, nor is there any so great and honourable, but this illustrates and diguifyes him: and the want of it is (as a Bar of infamy in a coat of Arms) a dash to all other his enduements or achievements, of which it may be said as of Naaman, a great man, an Honourable Man, a mighty man, but a Leper: this but blots all: so an Eloquent man, a learned man, a witty man, a Rich man, an honourable man, but a Graceless man, this mars all: Other Accomplishments to such a person, are at best but like poison in a Crystal Glass to a Frantik man, or a Precipice Tapistred with Jessemin and Lilies to a blind man, whereon he is turning and streatching himself with dangerous delight; therefore let me exhort you in the words of that Oracle of Wisdom; if you would have the character of Reputation here given the Centurion, and be accounted Worthy, 
Frove: 4.7.  get Wisdom, (this and Grace are one and the same through most places of this book of the Proverbs) and with all thy getting, get Understanding, exalt her and she shall promote thee, she shall bring thee to Honour when thou dost embrace her, she shall give to thy head an Ornament of Honour, and a Crown of Glory shall she bestow upon thee.  
Although there was a concurrence of these things in the Centurion which are the ordinary Loadstone of Reputation, and Props of Renown, that they justly term him worthy, yet there are some peculiar Graces specified in him, for which he is set forth more Remarkably in the Text, and context as a pattern for our Imitation; first his Pity, his care and tenderness towards his sickly dying servant. 
Servi sunt alii a conventione alii a fortuna alii a natura Aristot: 2. pol:  Whether he was his Servant by paction or agreement, or his servant by chance of War as a prisoner, or his slave bought with his Money, or so by extraction from slavish Parents; It is not my business nor much to the purpose to inquire: it is enough the Text says, he was his Servant, yet he is solicitous for his condition, and will become a supplicant to our Saviour for his health.  
Is is good carrying humanely and discreetly towards our Servants, and not use them like beasts or slaves. The providence which pat them in subjection to us, might have turned the scales made us Servants and them Masters; and although it be not so, let it be considcred, we are in stubordination to others in the world, and we stand near, if not in the same Relation to our Supperiours and Betters, that they do to us, let us then do to them what we would wish done to ourselves, were we in their circumstances, and treat them in some manner with such usage as we expect those above us should demean with towards us, if not with the same measure of Kindness we look for from them, yet with some degrees of tenderness, which may prove very comfortable and encouraging to them, 
Quintg Courtesan  and no way derogatory or disparraging to us. We find the great Allexander carrying in his Arms one of his Soldiers frozen with cold, and feeding him with his own Royal Hands. Trajan thought not the Golden Thread wherewith his Diadem was wreathed about his head, too good to tie up the bleeding wounds of one of his servants.  
The most eloquent Moralist of his Sect tells, 
Servi sunt imo hum●l●s amici non Minister●●s sed moribus esti m●ndi Seneca.  We should look upon our Servants as our inferior Friends, and regard the Virtuous Qualitys of their Minds more than the Circumstances of their Condition and Fortune. Were we acted by generous principles of Reason, Honour, and Justice, we would prise and commend Virtue in a Servant, without any partiality upon account of his State, and condemn Vice, although it were in a Monarch without fear or hesitation, because of his Place or Authority.  
The Centurion's behaviour in behalf of his Servant, may put these insolent Husbands, these cruel Parents, and tyrannical Masters to the Blush, who show less concernedness for their respective Relatives, than a good Man according to Solomon's Ethics shows to his very beast. 
Prov: 12.10.  And you may all be astonished at the Comparison: I wish the Application to any Person here or in the City, were impertinent: I most freely say, these who are not touched with the Sufferings, or mollified with the miseries of other Mortals, 
Rom: 1.13.  especially those under their own charge, are not only without Religious, but without Natural Affection: And have more of Beasts, and that of the worst sort, of Bears and Voolves: Yea I may say, they have more of incarnate Devils, than of GOD or MAN.  
Pity and Tenderness are the Companions of Great Souls, and ever lodged in Generous Breasts they are far from Effeminacy or meaness, who are most subject to the impressions of Humanity. The compassion of the Centurion is to me an argument of his Valour and Gallantry, For as Fierceness and Cruelty are sure indications of a Coward, so Gentleness and Mercy are inseparable from brave Minds, and Noble Hearts. And for any thing I could ever learn from History, or the small experience I have had in the World, I find there are none more cruel than some timorous Cowards, or more treacherous than flattering Sycophants. Stoics and Barbarians may look upon pity as a mean Quality, or Effeminate Virtue, 
As Marcelus over Syracuse and Ve●pasian over Jerusalem  but the most Famous Conquerors of the World have wept over the Carcases of their Enemies, bedewed their Triumphs with Tears, and Quelled the vain rise of their hearts on the success of their Arms, with the commiserating sentiments of their minds at the disasters of their Foes.  
These who think pity and compassion a diminution of their Courage, or a detraction from their Authority and Power, 
Molliffima corda humano generi dare se natura fateturquae dedit & lacrumas haec nostri pars optima sensus separat hoc nos à grege mutorum Juvinal. sat. 15.  as if to shun the imputation of Effeminacy, they most assume the nature of Tigers, and to acquire the Reputation of Valour, they must cease to be Men, and be transformed into Bruits or Devils, would do well to consider GOD Himself disdains not to illustrate the Compaffionatness of his Nature, by an 
* Isa. 49.15.  allusion to the most affectionate Relation of the softer Sex, because generally more sucriptive of, and more naturally disposed, to exerce these sweet Tendernesses we own the Distressed. Are not David and Jonathan instances, that Martial prowess and a melting affectionatness needs not keep different Quarters: These show us the eyes of Heroes are not of Adamant, nor their Hearts of Brass, the Soveraegns of the Earth are never more Glorious than when they show merey to the afflicted, afford relief to the distressed, and extend clemency towards the guilty: By this, as an eloquent French Author has it, 
Mounsieur du Boseque le honest femm.  they make near approaches in its Creating power to the Deity they represent, and the Divinity they adore, only with this disparity, by their Clemency to Criminals they give a being without a not being, a Resurrection without causing them taste of Death, or working a Miracle in their behalf.  
The second Christian Grace the Centurion is remarkable for, is his Humility, he neither thought himself worthy to address so Great a Person as the Saviour of the World, or that he should honour his House with His Presence, (he saith) Lord trouble not Tby Self, 
Vers: 6.7.  for I am not worthy that Thou shouldest enter under my roof, wherefore neither thought I myself worthy to come into Thee. By these steps of his self abasement, or to speak with the Mystics of his self annihilation, he opened a door to receive Christ into his Heart, who delights to dwell with humble Souls, 
Psalm 38.6. Magnum miraculum altus est Deus at dum te e●rigis, a te fugit Augusti.  and beholds the proud a far off? It is strange pride by aspiring after an undue Exaltation is cast down, by seeking to approach near GOD, is banished to a greater distance, while Humility is the source of our Advancement draws the Grace of GOD to our Hearts, and his Blessing to our Homes by keeping distance, and rebounds towards Glory by descending to the abyss of misery.  
His Humility is so much the more Conspicuous, that He is a Person in Power and Authority, the voluntary debasement of such is the exaltation of this Virtue, which in the eyes of the World suffers some prejudice in its reputation, when Peasants and Mechanics, persons of mean birth or servile employ act its Part: For the Humility of such is suspicious, and it may be presumed, they disparage it, while they make but a Virtue of necessity: Indeed for one who is found among straw and cob webs, as soon as he is dropped into the World, for one kept under Hatehes by the Disadvantage of an Obscure Pedigree, a Sordid Education; a Blunt Wit, a Narrow Fortune, a Rustic Society, and a Chain of Vnfavourable Accidents, for such a one to be Humble and condescending is no matter of great praise; But to see one poor in Spirit, in plenty of Riches, moderate in a Fortune, ever upon increase, humble under the promising favour of the Prince, the bewithching smiles of the Court, the hearty Applause of the People: This sets a Crown of honour and a Diadem of Glory on the head of Humility. When those whose Elevation seems to indispose them, whose temptations to the contrary are so strong, that its Exercise becomes more difficult to themselves, and less expected by others from them; when such in despite of all these averting Seducements practise it: It makes it so much more acceptable to GOD, and deserving of Praise among Men. For the Promise of Exaltation to these who humble themselves, must needs be forthcoming to them in a peculiar manner, commensurate to the degrees of their heights and falls of their Superiority and Submissions.  
Let this teach those whom a Happy Providence has raised beyond others, that their Advancement does not exeem them from the Exercise of this Grace, all CHRIST's Spiritual Injunctions, are very consistent with the several Distinctions and Temporal Orders among Men. The Eminency of your State does so much extol the Lowlíness of your Mind, the heart and the Spiritual part is the Region of Virtue, and it may be preserved and practised in the highest Elevation, the Prince may have more of it in his Chair of State, than the Prostrate Supplicant before him has in his Knees; And he that gives Alms may be as poor in Spirit as the Clamorous Petitioner that craves them with great Importunity, and solemn Profession of his Wants, although the Circumstances of such men's Condition in the World, will not permit them to accomodat themselves to all the Exterior Expressions of it.  
Some Recluse Monk, who counts his Beads in stead of his Prayers, 
Sed & Caesares credidis sent super Christo si aut Caesares non essent seculo necessarii aut si & Christiani potuessent esse Caesares Ap● cap: 21.  and makes his Fingers the Intelligencers of his Faith, may think the maxims of Christianity incompatible with those of the Court or Camp: And Tertullian in regard of the depraved manners and prevailing corruption of the Grandes of his time, seems to Glance a little this way, when he says, if Christians could have swayed the Seepters of Caesar's, or the Caesars abundoned the World, CHRIST's Harvest would have been greater, and his Conquest larger. Some may think poorness of Spirit cannot sit under a company of State, or lodge within Palaces of Ma●bel, that pureness of Heart cannot be preserved at Court, amidst the Flames, the charms of some sparkling Conversations might there kindle: Or in the Camp when the Beauties of the Country became Supplicants to, or part of the Booty of the Conqueror. That Humility cannot keep Pace with Success and Victory in the field: Or ascend the Throne when thousandsly prostrate at the Footstool. That Hunger after Righteousness cannot consist with Thirst after Kingdoms. That meekness of Temper to forgive Injuries, cannot sort with an absolute power of Revenge. But there are upon Record some excellent Heroes, in whom these have been so happily conjunct, without interferring: That may convince the World, the Court and the Church, the Camp and the Cloister, are not so opposite as the two Poles, or so distant as East and West.  
There have been who counted nothing great but what was Just, nothing Glorious but what was the Reward of Virtue, nothing Honourable but what was honestly obtained, and enjoyed without remorse; There have been who never invaded Kingdoms from ends of Ambition and Covetousness, but to subdue them to the Cross of Christ: Who never made War but upon necessity, who have been humble in the midst of a great confluence of Admirers of their Worth, And I may, say Adorers of their Dignity, Who have retained their Innocency amidst all the Tempting Vanities of the Court been chaste in despite of all the enticeing Blandishments of Sense, mortified amidst appetizing delights, and possessed a Spirit of Forgiveness and Long-suffering amidst all the Temptations which power and Opportunity could Minister to fury and revenge; In short they have been Proof against all the flattering Allurements, and persuasive Arts wherewith Vice accosted them, and sought in all its Gaiety and Bravery to inviegle and betray them.  
If others reconciled the Exercise of so many Virtues to such difficult, and I may say contrary occasions, if the great and the Noble may, and should transcribe the Centurion's example of Humilty, how much more are these of Inferior Rank to conform themselves to this Pattern whose order and state in the World may faciliate the practice of this Virtue to them, you may plead excuse for the Nonobservance of some other qualives of your Betters, as their Bounty, Hospitality and Charity, etc. You have not abilities proportionable to the outward exercise of such and the like costly virtues: But what Shield or Buckler of defence can you hold up, to blunt the force of their example, in these or the like instances, for which your Low condition in the World does capacitate and fit you? Your Nonconformity in this can admit no extenuation, much less can you expect a tottal remission; yet is it much to be regretted, that there are of both Sex some of obscure Parentage, and as contemptible Education of small parts and low forune, who have more Pride and Vanity under their course clothing, and mean dress than Solomon had in all his Glory, or Quen Esther in all her Magnificence.  
Let me raise your Devout Meditation a little higher, and offer your consideration a more excellent, and I trust a more impressive and Operative Pattern in this matter, I beseech you let the same mind be in you which was in CHRIST, and hearken to his Proclamation, Learn of Me for I am Meek and Lowly. 
Matt. 12.29.  It is observable, although we be remitted to some creatures for instruction in other particular instances relating to our duty, and conduct in the World: Yet no less than the Creator Himself must be singled out to be our Precedent in this affair. We are refered to the Pismire for industry, to the Lion for Valour, to the Dove for Innocence, to the Serpent for Wisdom; But for Humility GOD reserves the privilege to Himself, to be our Schoolmaster. It is too high to be recommended to us by any infrior Doctor, and the peculiar concernedness our Saviour has for our conformity to this injunction makes him propose it to us in his own person, as most likely to counterbalance the indisposition of our minds, the contrariety of our wills to its performance. It seems the contumacy of our Nature could not be brought to comport with the appendent disgraces of this Virtue in the opinion of the World, by a less Powerful Teacher, of a less illusterous model than the Son of GOD and his practice; And truly after such a miraculous example of GOD's abasing himself to teach us this Lesson, we may cry out with amazement what a contradition and an astonishing prodigy is it to see a proud Christian and an Humble GOD: We must either Renounce the Name, or Reform our Nature and Manners: What a Christian and yet Proud? What a Christian, and yet Cruel? What a Christian, and yet unmercijul? These are such unatural conjunctions as are betwixt Light and Darkness, betwixt CHRIST and Belial.  
It is truly great condescendence in the Son of GOD that he proposes himself a Precedent to us in a matter so agreeable to our condition, and so easy to be Transcribed by us, to which I may transferr, what Naaman's servant said to him, 
2 Kings. 5.13.  If the Prophets had bid thee do some great thing wouldst thou not have done it? How much more, when it is but to be Meek and Lowly, he does not seek to puzzle our knowledge by putting us on the Scrutiny of the Mysteries of Grace or Nature, 
Magister noster per quem sactasunt omnia vocatgenus humanum & di●●● discite a me quia mìtis sum & humilis cord forte putabus dicturum discite quomodo Coelos seri & astra. Augustinus.  nor does he go about to baffle our Faith, by bidding us follow him on the Waters with St. Peter; He does not attempt to strain our courage by ingadging us with Martyrs and Confessors, to grapple with Bears and Lious, nor does he aim to ●port himself with our weakness, and our power, by putting us on impossible Fates, as to Create the Heavens, order the Motion of the Stars, or direct the influence of the Planets, etc. No, no, he would have us assuage our anger, abate our pride, Master our malice, and mortify our Revenge; and so we consult best the quiet of the Universe, as well as our own Comfort and Rest.  
The third Grace remarkable in the Centurion is his Faith, he believed it would cost CHRIST but a Word to save his Servant, 
Vers. 7.  sav but the Word, and my Servant shall be healed. He looked upon Sickness, Diseases, Afflictions and Troubles, as much in subjection to CHRIST's Jurisdiction and Power, as his own Servants were to him: And we know there is no controlling or disputing the Military Command, he believed as his Servants came and went at his Call, so Diseales were at CHRIST ' s Beck, to go and seize on whom he gave Commission, and departed when He pleased. Upon this our Saviour breaks out in- that high Elegy of him, 
Vers. 9  That he had not found so great Faith in Israel. This must not be taken absolutely and in the largest extent, but only in comparison of the Generality of the Common body of the Nation of the Jews, or these indigent Persons who crowded about CHRIST for Helpe and Recovery. None of these exerced so heroic a Faith, or relied upon Christ's bare Word with such aflyance. The two sisters of Lazerus were short of him, the one thought the Power of CHRIST was precluded by want of His Corporal Presence, 
John. 11.  when she said, Lord if thou hadst been here, he had not died. The other thought it was prescrided by four day's time, when she said, By this time he stinketh. As if the Divine Omnipotency were confined to time and place, could not subject these to his Pleasure, nor act beyond the ordinary Measures and common Sphere of poor Mortals, or the critical period of Distempers in which Physicians make greatest discovery of their Skill and Art, the S●rophenican Woman although her Faith be applauded thought no less than a touch of our Saviour's Garment, 
Matth: 9  could do her turn. Jairus besought CHRIST to go to his house to cure his Daughter. But the Centurion without any haesitation or dispute, 
Mark. 5.  concludes his bare Word warrant enough for the recovery of his Servant. say but the Word, and my servant shall be healled.  
The Centurion's Faith made him sharp sighted, he spied the Divinity of CHRIST through the Veil of his Humanity, and he considered that he who made the stately Fabric of the Universe Jump from the Womb of nothing into being in such Beauty and Order, with a Word could remove his Servants sickness by a Word too, that He who by the sound of His Trumpet can lose the bands of Death, unbolt the bars of the Grave, and set the Prisoners of Hope at Liberty, can by His Word send a Pass-part of Health to his sickly Servant.  
The Word of the Monarches of the World is liable to frustration, change and delusion: And can give no more security to the Faith or Hope of their Dependants, than they themselves are Masters of, who are subject to all the Fatalitys, that Impotence, Levity, and Imprudence can render them obnoxious to, the Sceptres that adorn their hands, the Diadems that Crown their Heads, the Armies that guard their Persons, the Senators that advise, and the Officers that execute their Commands, cannot put such Virtue and Stability in their Edicts and Promises, as a Man can firmly build on them: But the GOD we adore is exempt from these infirmities and casualities, such imperfections occasion in the Transactions of the Potentats of the Earth. Therefore we may rely on His Word, Maugre all difficulties and opposition. His Power knows no check, His Will knows no change, His Wisdom knows no error. Hath the LORD said it, 
Numb: 23.19.  and shall he not do it? Or hath he spaken and shall he not make it good? Hath the Word gone out of His Mouth and will it return without executing His Commission? No, no, the Centurion's servant was healed by His Word, there is Power and Life in His Word, there is sure Truth and Strength as well as Comfort and Sweetness in His Promise, there is no fear it will miscarry either through want of Power to perform, or of Wisdom to conduct, or of Good will to perfect it.  
Now these three are as a three fold cord to fasten our Faith to His Word where there is Power, Skill, 
Eccles: ●. 12.  and Will, to make it take effect, what more can be added to support our Faith, if he have Power and want Skill, he may fail of Success: If he have Power and Skill, and want , what are we then better: If he have Skill and Good will, and want Power he cannot help us. The Levit wanted neither Ability or Skill to unbind the Samaritan, but he wanted a Will, a Heart of Pity. But when these concur and meet together in one Person, what can we desire more in him that should engage our Faith and affiance in him.  
This may dissipate all doubts, dispel all fears, encourage the faint hearted, and comfort the most miserable, and excite them to confide in GOD in their greatest extremities. There is an excellent passage in the Psalms to this purpose, Trust in the LORD Jehovah and he will bring it to pass. 
Psal: 37.5.  A curt abrupt Sentence, but very pithy and comprehensive, where in effect he mentions All in naming nothing, and setting no bounds to his Power, not to our difficulties, restricting neither his Promises, nor our exigences, he would seem to permit us to extend our desires in proportion to the vast Circumferrence of his infinite Power and Goodness, and our own needs, the indefinitness of the Phrase leaves room to our thoughts to stretch themselves to all possibilities, and gives encouragement to our Hope in the worst perplexities And lest some favours might be omitted in the ennumeration, chooseth rather to be altogether silent, than to forget any, or limit the Almighty Power or our Trust by the rehearsal of a few Instances. Therefore he says in general without exception of any difficulty or exclusion of any Case, Trust in the LORD, end he shall bring it to pass.  
Were there more of this affiance in GOD'S Previdence among us, we would not grudge to spare part of our store to pious purposes and charitable uses: which is that in the fourth place, comes next under our consideration, for which the Centurion is chief magnified, applauded, and set forth as a Pattern to our imitation. Would GOD he and such Liberal Benefactors might have but a few Followers of their Example among the many praisers of their Bounty. Now I have arrived at that which I mainly intended to speak of, his Beneficence which the Elders, singled our as the main ground of the commendation they give him, for he loveth our Nation, and hath built us a Synagogue; But my insisting so much on his other Virtues, will necessitate me to more brevity on this head.  
His Benifioence divides itself into two Branches, it extends to their Spiritual and Temporal concerns, to their Church and State, he built them a Synagogue, there his cate of their Religion and Worship; He loved their Nation, there his Affection to their Civil Interests: You may see here as in a Table the sum of the Law and Gospel, 
●ro●ati● dilectionis exb●b●tio operis. Greg. Mag.  and the substance of True Religion in his Love to GOD, and his Neighbour: his works of piety and Acts of charity, vindicates his love from all suspicion and jealousy. His Love to GOD appears in taking care to build a place for His Worship, he built them a Synagogue.  
I know not what that Godliness means which will be at no Cost for GOD, or Expense for his Service, David, Solomon, and Nebemiah, and all the famous ies of Old were strangers to that Cheap Piety and penurious Zeal, that makes People so narrow hearted and closely fi●●ed to Religious Works. Yea, the glimmering light which Nature communicated to the Heathen World, made them testify their concernedness for the honour of their Gods, by Houses more magnific and starely than their own private Edifices. And when the Primitive Christians emerged from the darkness of Paganism, from the scorn and contempt they and their Profession were drowned under, they thought themselves obliged in proportion to the Majesty they adored, and his Munificence to them, to consecrate some portion of the Effects of his Bounty to his Honour and Service, they who knew nothing of our expensive Vices, were very sumptuous in those splended Dwellings they set a part for God, but sparing for the Ornament of their own Mansion Houses: While there are many now a days like those the Prophet complained of; 
Haggai. 1.  Care not what come of the House of GOD, though it be no better than a Cottage, if they go in Silks and purple, dwell in Palaces and live in Ease under their ceiled Houses.  
There is certainly a Pious Munificence and a Holy Liberality, comely and commendable amongst Christians, whereby they give indication of their affection, and expression of their devotion, in their bounty to GOD'S House and charity to his members. 
Psal. 50.  Not that GOD needs our wealth or riches, but that we need give such discoveries of the sincerity of our Faith, and Affection, as are distinguishing marks to our own comfort, and the confutation of others.  
We know who pretended Charity to the Poor, 
John 12.4. and 5. Verse.  when he grudged the bounty that was showed to our Saviour, it was Judas and these who repine at what the Pious Liberality of some have devoted to maintain the Worship of GOD, and would rob Churches and Ministers of their due, do too much transcribe his fault, I pray GOD they do not follow his fate, indeed if we measure Judas his care of the Poor, by his charity to his Master, as rationally we may, he that was ill to the Head, cannot be concluded likely ty to value much his Members. He that was cruel to the Master, will not be more merciful to the servants. And he that is content to see the Church in Ruins, will not be much moved to see the Poor in Rags, he that envys the Ministers little Pittance, will not much regard the Poor Man's penury.  
What a disgrace is it to Christianity, that Pagans took more care of the Temples of their Idols, and of their Mock-priests, than we do of our Churches and Pastors: We may exclaim with the Father, 
Tertullian:  O Melior Nationum in suos fides. How much more respective and affectionate are Pagans and Papists to their Superstitious Churchmen, than we are to our Pious and Learned Pastors. The Piety and Charity of former times made our Predecessors more liberal Donators too, and Zealous Admirers of the lesser Learning, and meaner parts of these days, than the conceited bigotry of this Age, will permit them to treat the higher Attainments of more eminent Men. There are among us who will spend more on their Prde and Vanity, on their Luxury and Riot on adrunken Club, or an expensive pastim, a Litigious Law suit in a day, then they●le bestow all the year over, nay, may be all their life time upon either pious works or charitable uses. And we often see misery and Beggary succeed this uncharitable prodigality; I have seen in my time, what the Virtuous industry of Parents laid up for their Children, converted into the fevel of the Vanity of their Posterity: And what they earued with much toil, I wish I could faith of them all with equal Honesty, and Integrity, Care and Pains, squandered away upon Whores and Hounds, Hauks, and Horses, while those that bestowed some portions of their means for Honourable ends, and charitable purposes, made GOD their debtor, the Nation their Protectress, and Posterity the Honourer of their Memory, and preserver of their praise.  
We see how careful the Centurion was of their Religious concerns in encourageing their Worship, and by his pious Liberality providing them a convenient place for their Devotion, for he built them a Synagogue: Let us consider if his Zeal emptied itself wholly in this Channel, without reserving any parts thereof for their secular interest, and we will find he was a Stranger to that new Theology, which to the destruction of Religion and dissolution of all Government, puts piety and Morality, Zeal and Humanity by the Ears; No, no, his Beneficence is not confined to their Spiritual Ecclesiastic Affairs allanerly, he is an affectionate Promotter of the Common  of their Country; for so they declare, he loveth our Nation. He knew very well neither his long prayers in, nor his Expenses on the Synagogue, could make compensation for injustice or oppression, or justify any thing of cruelty or in Humanity: And that the fervour of his piety could not legitimate his Devouring Widows Houses, usurping the Rights and properties of others, therefore he applied himself to gain the Esteem, and retain their favour by all the good offices of Charity and Benignity. He loveth our Nation.  
His Love was the Spring of his Beneficence, it was not in him an idle passion or a passionate wish, but a vigorous active principle which carried him above all Narrow designs, and selfish purposes to promote the Universal good of the Nation, and the common benefit of the Country. Were all more influenced by such a generous principle nothing could conduce more to the Beauty and Order, Security and Profit of Christian Societies, which made the Prince of Philosophers say, that Laws would be useless were Friendship Enthroned in men's hearts; 
Lex venit in subsidium Amicitìae Aristotl:  Indeed Love is the Sovereign of all the virtues that conduce to our content or interest, & that which sets them all a working, It is the Soul and Life of all that is Amiable, Pleasant, Profitable, and Delightful in the World. What the Light of the Sun is in HEAVEN and Earth, in Kingdoms and Empires, in Palaces and Cottages, on Sea and Land, That Love is in Families and Cities, Communities and Societys', the Sweetness of Conversation, the Pleasantness of Entertainment, 
Nune ades, aeterno complectens omnia nexu, Orerum mistique salus concordia mun di; Et sacer orbis amor. Lucanus lib: 4.  the Comfortable Enjoyment of Friends, the mutual Assistance and Endearments of Relations, the Felicity of Princes, the Stability of Thrones, the Happiness of Subjects, and the Glory of Nations, the Security, Peace, and Welfare of the World, are all maintained by Love. The Universe would crumble into pieces, were not for This: It is the Cement of its Parts, the preserver of its Harmony: No wonder it is the melody of Heaven, the exercise of its Inhabitants, the delight of Angels, 
O Foelix hominum genus si vestros animos amor quo coelum regitur Regat: Boetius lib: 2do.  the Employment of Seraphims. Were there more of it in this lower World, it would make the Eatth an Image of Heaven, and us fit Candidats for these blessed Regions above, where it rules so powerfully, and reigns so Triumphantly.  
While I am speaking of the Centurion's Love, which was the Source of his Beneficence. I cannot omit to tell you one of its Miracles, when it passes into a Divine Affection, yea, it retains something of it while it stays in the lower Valleys of Human Passion. And that is how it resembles the Divine Nature (of which according to St. John, it is the purest representation) in this that as nothing was the theatre of GOD'S Omnipotency in the Creation of the World, so the power of Love seems to be set off by nothing, when it makes not only what we do, but what we do not, be taken off our hands, and registered as so many Items, in GOD'S Book of Accounts, for which he becomes our Debtor, an affectionate Ardour to impart what we have, yea, what we have not, for the Benefit and Good of others, is reckoned by GOD no small debt on him, 
2 Sam: 7  and accordingly rewards it, this made David's purpose of building GOD a House, as acceptable as Solomon's Performance. 
Luke. 21.  And the Widows Mite more valuable than all the Rich-Donations of the Opulent Rulers. Here Love gave dimensions to the smallness of her Charity, beyond their vast Oblations made it more bulky, and weigh more than all their tedious prayers and sumptuous presents. The largeness of her Heart made Compensation for the slenderness of her Gift: But mind, it was because the scantness of her offering was the Effect of the narrowness of her Fortune. And let none of you to whom GOD has given Talents, think that the Widows Mite is a Precedent for the little pittances of your Charity, or that he will accept of your Good will or faint endeavours, where there is Power and Ability to offer and do more. When a Man is pinched in the exercise of his Charity, through the difficulty of his circumstances, his Good will may be infinite, and the Restraint which Necessity, Justice, or Prudence puts on him, will not mar him of the blessing entailed on Bounty and Charity, yea the sorrowful troubled Resentment that a Virtuous Man has, that he cannot do more Good, will be reckoned not the least part of his present Charity, and will make up no small portion of his future Glory.  
The Centurion's Beneficence makes him acceptable both to GOD and Man, we see CHRIST and the Elders magnify his praise, there is something singular in this Virtue to recommend it to us, whence it has such power in Heaven and Earth, such sway over GOD and Man.  
As all the graces how amiable soever they be, neither shine alike, nor speed alike, and all the virtues how lovely soever they be affect us not all alike. To this I may transfer that passage of the great Apostle of he Gentiles, there is one Glory of the Sun, another Glory of the Moon, and another Glory of the Stars, for one Star differeth from another Star in Glory; So it is in the constelation of virtues, each of them have their peculiar excellencies, and proper Eulogies, and how Fair soever they all appear, yet none of them shows more magnificence and splendour, none of them Shines with more Orient Luster, or disperses more benigh influences, than Beneficence or Charity: It's Sircumferrance is larger, it's tayes spread further, its Efforts of more universal extent, and common concern to mankind, While the exercise of other virtues is confined to a narrower compass, runs in a straighter Channess, and goes no further than a man's own or his Neighbours particular advantage, and as its theatre is more August, its Circle more Ample, its Beams more Radiant and Extensive; So of them all its most attractive of commendation and Respect, all Men by a certain kind of of interest are easily inclined to extol such with solmn acclaimations. None in all ages have been more honoured, none in all Nations have been more esteemed or beloved, none have had a more fragrant name while they lived, or a more lasting Fame after they died, than such as delighted in works of Mercy, and Acts of Bounty.  
The policy of Princes may make them more dreaded abroad, then Revered at home, the justìce of Sovereigns may restrain the violence of the hands, without rectifieing the Vennom of the hearts of their Subjects, the Temperance of Anchorets may afford matter for eloquent Harangues on Abstinence and Mortification to some monastics, without affecting their minds any more than allaying their appetites; The Fortitude of Conquerors may secure for a time the Crowns they have snathced, subdue the necks, bind up the Tongues of the Enemies of the Glory of their Triumphs: And such are neither beloved in their life, nor bemoaned at their death; but it is beneficence which has appropriated to itself the name of true and real goodness, it is this which by a welcome violence, a Victorious sweetness, and a voluntary force convinces, the minds Conquers the wills, and captivates the affections of men.  
Power by its awful Sternes may bow the Knees of Men; Riches with the Glittering of silver and gold may dazzle the eyes of Men; Eloquence with its charming Cadances may tickle the Ears of Men; Beauty with its Sparkling Strictures may ravish the fancies, and inflame the passions of Men; Knowledge and Learning may raise the Admiration of Men, but it is reserved to Beneficence to erect Trophies, and establish its Throne in the hearts of Men; It is rare to find a nature so stubborn, a heart so brutish, a Soul so fierce as yields not an inward Veneration to the very memory of Benefactors. Behold then the successful Art of winning Souls, and Vanquishing hearts, of begetting Friendship, and conciliating favour of confirming Friends, and converting Foes, of becoming the Darling of Heaven, and delight of Men: And of this our Text is an instance, and the occasion of this day's Solemnity, a Commentary upon, and a Witness of it.  
And that further, if you consider that in nothing we make nearer approaches to the Deity we Revere then in Works of mercy, and acts of beneficence. To be like GOD was man's presumption from the beginning, and his Neck break to the Boot: Yea and in the very abyss of misery into which his former vanity has now precipitated him, he retains some smack of this arrogance, and though now he resembles but the Rubbish of a stately Cathedral, and is no more than the ruins of Innocent Man, that I may cry out, O! Quantum mutatus ab illo; Yet he affects still to resemble his Maker, Behold then an honest way to content this ambition, be benificent; what else is the importance of that phrase, 
Luke 6.36.  Be ye merciful as your Heavenly Father is merciful. In this you are in a manner substituted to be as GOD to your Neighbour.  
The common apprehension of mankind, and the practice of all times show this. Since in all Ages, even most corrupt; Men have been ever apt to place the statues of their Benefactors among those of their Gods, desiring that Love and Veneration to them in some degree, which in perfection does appertain to the supreme Benefactor of all.  
We would all be like GOD, but not in grace and goodness, so much as in Wealth and greatness, power and command, and that not to protect the Weak, or right the Oppressed, or relieve the Needy, but to carry all like a torrent before us, to crush every one that crosses our humour, that will not bow to our Nod, that stands in the way of our ambitious projects, or covetous designs. We affect not to be like GOD in these Attributes he has proposed himself as a precedent for imitation, such as his Mercy, Goodness and Holiness, in aspiring after which, we cannot become Criminal; But we covet to resemble and transcribe him in these perfections, for which he is more to be adored by us, than followed: such as his power and wisdom; The undue desire after which turned Angels into Devils, and Adam out of Paradise. But there is no danger in endeavouring to be like GOD in Charity and Beneficence. Would GOD our Ambition ran more in this channel, than in the other. There is no fear of sin and guilt, whatever Reins we please givethis passion in this matter. Woes me that there should be so great a contest among us for outward advantage, and so little Zeal for inward Excellencies, such as grace and goodness, piety and charity. We would have no man richer than ourselves, no man greater than ourselves, no man happier than ourselves, but any may be holier and better, any man may be more merciful and humble, more charitable and bountiful, without Envy or Emulation.  
We know Heaven will admit no guests but such as are pourtraicts of the Divine Image, you see Beneficence is as lively a draught of this, as any: The Picture I have given you of the Noble Centurion; And the Works of the Worthy Herriot the Religious Founder of this Rich and Stately Hospital, show they are copies of this Divine Original, I pray GOD, that such as commend the Qualities and Acts of those Excellent Patterns, may in some degree answerable to their state, transcribe their practice, do good to the Church and Country, 
Prov. 3.9.  Honour the LORD with their substance, Adorn Religion by charity, so they will lay up in store for themselves a good foundation against the time to come, that they may lay hold on Eternal life. Which GOD give us Grace in our several Capacities to perform, 
1 Tim. 6.19.  according to our Abilities.  
FINIS.