A SERMON Preached before the RIGHT HONOURABLE. THE Lord Mayor; AND Aldermen of London; AT GUILD-HALL chapel. By William Pindar; Chaplain to the Right Honourable. Ford Lord Grey of work, and Fellow of University Colledg● in OXFORD. LONDON; Printed for Henry broom at the Gun near the West-End of St. Pauls Church-Yard. 1677. Davies Mayor. Martis XXVII. die Martii 1677. Annoque Regni Regis Caroli Secundi, Angliae; &c. XXIX. THis Court doth desire Mr. Pindar to Print his Sermon Preached at the Guild-Hall chapel on the 25th day of this instant March, before the Lord Mayor and Aldermen of this City. wagstaff Imprimatur; April. 11. 1677. Guili Jane. R.P.D. Hen. Episc. land. a Sacr. domesticis. TO The Right Honourable. Sir. THOMAS DAVIES. LORD MAYOR. OF LONDON; And to the COURT of ALDERMEN. Right Honourable; I Did not design that the following Sermon should have been otherwise public than from the Pulpit; but since you have been pleased to think it worthy of being so from the Press, I humbly recommend it to your Patronage; and have no more to do, but to beseech Almighty God, that it may prosper in the work whereunto it is sent, and that every one that shall red it, may reap some benefit by it. Which is the hearty desire of. Right Honourable, Your most humble Servant, William Pindar. PROV. xvij. v. 27. A man of Understanding is of an excellent spirit. THat all true Knowledge does very much enlarge all the Faculties of the Soul, and enable them to perform their several Functions with greater readi- and vivacity, is evident from the nature of Truth, whose property it is to make us Free, to deliver our Minds from the encumbrances of Ignorance and error, to raise them from that vale of darkness and misery wherein they would otherwise lye grovelling, and to due us with true amplitude and ingenuity of spirit. And hence it came to pass, that some men who had no other conduct but the light of Nature, whose Employment it was to seek after Wisdom, were many of them Men of such raised capacities, and every way so fitted to serve their generations; that they kept the World from being over-run with barbarism and stupidity; and by cultivating of Arts, establishing Societies, and enlarging of Commerce and Conversation, did sweeten the tempers of Mankind, made them become more serviceable to one another, and in some measure answer the ends of their Creation. It was Wisdom and Knowledge which made them the blessing and security, as well as the glory of their several Ages; this which enrolled their Names in the Annals of their Countries, and makes the World in after-Ages, have more than ordinary Kindness for their Memories. And indeed not without reason, since it is Wisdom and Understanding that makes one man much more useful, and so more valuable than another; without which, the great things of this World, Birth, and Wealth, and Honour, cannot give any great matter of Commendation; it is Wisdom alone which makes these things become Illustrious, this which gives the pre-eminence, that ennobles and advances our Nature, that is more precious than Rubies, and all the things that you can desire, are not to be compared unto her. And this is in some measure true of that Wisdom and Knowledge which fits a man for the prudent management of the affairs of this life. Which gives him an insight into the Natures of Things, and Consequences of Actions; which makes a man an able Politician, or an acute Naturalist; which acquaints him with the Nature, Humours, and Passions of Mankind; enables him to apply himself properly to them, and so to manage them, as to make their contrary studies, inclinations, and affections, jointly conspire to advance the Common good. But it is in a far more eminent sense true of that Divine Wisdom which the King of Israel so much recommends to us in this Book of Proverbs; the Excellency and Usefulness whereof he had found out both by deep consideration, and by trial and practise. Therefore does he Exhort us, in all our getting, to get Understanding; for wisdom is the principal thing, that which we are to lay as the foundation of our happiness; that she shall bring thee to Honour when thou dost embrace her, she shall give to thine head an ornament of Grace, and encompass thee with a Crown of Glory. That therefore Blessed is the man that heareth her, watching daily at her gates; For, If thou be thus wise, thou shalt be wise for thyself. This will establish thy heart in that which is good, will refine thy spirit, and raise thy Mind above the delights and satisfactions of the Men of the World. This will give thee other pleasures than they are acquainted with, and will minister Comforts which they cannot receive. This will be the constant guide and security of all thy ways, and will preserve thee from falling into the snares of Sin and Misery; For he that walketh uprightly, walketh surely; the Law of the wise is the fountain of life; and a man of Understanding is of an Excellent spirit. And here in the first place it may not be amiss to observe, That there is a different reading of these words set down in the margin of our Bible, where that which in the Text is called an excellent spirit, is in the margin, a cool spirit, i.e. a spirit not easily provoked, such as is long-suffering and patient, not quick in resenting injuries; in the Septuagint, 〈◇〉; a sedate and calm temper of mind, that is not apt to fly out upon any provocation into rage and passion. And this reading suits well with the foregoing part of the Verse, He that hath knowledge, spareth his words, i.e. a wise man is slow to speak, as St. James, c. 1.19. expresseth it; is wary and deliberate in his talk; in opposition to profuse and impertinent babbling in Common Conversation, to vain boasting and vaunting ones self, to Blabbing of Secrets, and to being prove to anger and impatience. Thus he that hath knowledge, spareth his words, is slow to speak; and a man of Understanding is of a cool spirit, is also slow to wrath. But indeed the whole sense of the Text cannot be comprehended in that narrow notion, as our Translation shows, and some critics have observed upon it; and therefore I shall consider it in its fullest Latitude, and consequently the Marginal sense will be taken in, in my handling of it. Which I shall do by endeavouring to clear these things: 1. Who is this Man of Understanding, what kind of Wisdom is it that denominates him, and upon what grounds he is called a wise man. 2. What this Excellency of spirit is, and what are those things especially that manifest it. 3. How this Wisdom contributes to the ennobling of the Mind, so as to make a man in whom it resides, be emphatically called one of an Excellent spirit. 1. Who is this Man of Understanding, what kind of Wisdom, &c. Now by Understanding and Wisdom, all along this Book, as in most places of Holy Scripture, is meant the sincere practise of true Religion, Fearing of God, and keeping his Commandements. To honour, and to serve, and to love God, to believe in him, and to rely upon him, to aclowledge him in all our ways, to make our Prayer always before him, and to behave ourselves so as always under his all-seeing eye; to do unto others so as we ourselves would be done unto; to govern our natural appetites according to the dictates of Reason and Religion, to make all our passions instruments of righteousness, and to perform those duties in our several relations which God, and Man expect from us, and so as to adorn the Doctrine of Jesus Christ in all things; these are the instances of that Divine Wisdom which the Holy Scripture recommends unto us; and all that Understanding, Prudence, and Policy, which does not manifest itself in such works as these, is foolishness with God. And to walk contrary to God in those revelations of his Will which he has made known unto us, to live without any consideration of his Being, or Providence; For a weak and infirm Creature to behave himself so, as owning no dependence that he has upon the Almighty; to provoke Him to anger, who can with the meanest word of his Mouth, destroy and ruin us for ever; to bring upon ourselves several Diseases by an immoderate indulging of our appetites; to lay in matter for future repentance, by now walking after the Lusts of the Flesh; to run the certain hazard of undergoing the greatest Miseries that can befall human nature, for the short pleasures of sin; These are the instances of the greatest madness and folly that any man can possibly be guilty of; and to do thus, is the character of one that hates Knowledge, of one that is a Fool, and has no Understanding. For in the issue of things, he will be found the onely wise man, that Fears the Lord, and that departs from evil. Now that the Virtuous and Religious man is really a man of Understanding, and upon what account he is so, will appear by considering these Two things: 1. Because he understands, and pursues steadily, that which is his truest interest, and makes all other things give way to it. 2. Because he governs himself commmendably in that Station and Capacity which he possesses in the World, and in those variety of Accidents which befall him in it. Now he that has made choice of the best End, and uses all suitable means to obtain it; that governs his affairs discreetly, and behaves himself so in all conditions, as to gain Credit to himself, and his profession, may well be styled an Understanding Man. But thus a Virtuous and Religious Man does; For 1. He understands, and pursues steadily that which is his truest interest, and makes all other things give way to it. For if it be possible that all those great things which are talked concerning Immortality, and a Future Life should be true; If there may be indeed a God that governs the World, that has placed man in it, in a state capable of receiving much advancement, If he observe those Laws which he has given to him; If this God may bring us all to judgement, and may reward or punish us, according as we shall have spent our lives here; If these Rewards and Punishments may chance to prove Eternal, and to answer that character which has been given of them; then the Religious man who lives so as if these things really were to come to pass, does in so doing pursue his truest interest; because there is so little proportion betwixt the things of this life, and those which are said to concern the other; those things if they should be, will so infinitely transcend all our affairs here; that these cannot be our interest when they are put in the balance against those; and he cannot be a wise man, that would not take some pains and care to secure the falling out of such a chance. But now if those things be very probable, and there be very great likelihood that the Soul shall prove Immortal, and live for ever, either in endless joys, or Miseries, and that according to its works here; If it be very unlikely that the Sinner who has lived without God in the World, without all sense of his Providence, of his Holiness, of his Justice, should at last escape the Divine Vengeance, and that his sins should not at last find him out; If it be probable, that the fruits of his doings shall be at last given to him, whilst the Righteous shall be for ever happy in the enjoyment of the Love and Mercy of God, whom he faithfully served here: then does the Pious Man pursue indeed his truest interest, and upon better grounds then they do who venture some part of their Estates in Merchandise, and by way of Trade to bring in more; in as much as if the Pious man's hopes succeed, of which there is as great a probability as there can be, it will more abundantly requited him: and if they should not, yet his loss would be very inconsiderable; and he that will not run the hazard of a small loss, supposing that some hazard were to be run, to gain a return ten thousand times exceeding his venture, runs counter to all the wisdom and providence of this world, and indeed is a most unfit man to live, and thrive in it. But now lastly, If after all this prove very Certain, If verily there be a reward for the Righteous, and doubtless a God that judgeth in the earth; If God will certainly render tribulation and anguish upon every Soul of Man that doth evil, but glory, honour, and peace to every man that worketh good; If we shall as certainly die, as we do now live; and as certainly after death be brought to judgement, and receive the things that we have done in the body, as that we shall die; If such shall be our portion in that Future Eternal state to which we are all hasting, as we have chosen here: And if we have as great proof and evidence of these things, as the nature of them will admit, and any reasonable man would desire to have; If the wisest part of all Mankind in all Ages of the World, have not been cheated, and abused, and mad, when they did believe them, made Laws, administered Justice, and governed the World thereafter; If we may trust the Testimonies of our own Consciences, and every man's heart when it gives him secret warnings of them, has not put a trick upon us, and to no purpose falsely alarmed us, when there was nothing but shadow to disturb us; If God himself who cannot lye, has not born witness to a falsehood, when he has at sundry times, and in divers manners, ascertained these things to the World; If the Testimony of one that came to us from the dead, even of our Lord who brought Life and Immortality to light, may be thought convincing; If the Word of God, the blood of Martyrs, the Profession of the Church, or the Belief of the World, can make this Truth evident beyond all rational contradiction, as without controversy they do: Then is it equally evident, that the Religious man who governs his life according to these principles, must needs by so doing pursue his truest interest. For if these things certainly be, which you see we have all the reason in the world to believe, it must be more a man's interest to secure his own Soul, then it could be to gain the whole world; all the most desirable things of this present life, will not balance the loss of the Soul, For what shall it profit a man, If he shall gain the whole World, and lose his own Soul? or what shall a man give in exchange for his Soul? And therefore, the Pious Man who makes all the things of this World give way to this Great Interest; who prefers this in his choice, and takes care first to secure this, and whatever may become of his temporal affairs, is resolved not to lose himself eternally; This man who is thus wise for himself, in things of infinitely great moment: must needs be a wise and understanding man. 2. He is so, because he governs himself commmendably in that station and capacity which he possesses in the World, and in those Accidents which may befall him in it. By which is not meant, that a Virtuous man may be never guilty of any indiscretions; or that he is always able to manage his affairs so dexterously in the World, as to be look't upon by others as a shrewd man, and one that has more than an ordinary insight into things: but this is understood, namely, that making that allowance for mens natural tempers, and parts, and way of Education, their Converse, and way of Living in the world, and several such things, upon which the variety of mens abilities for business must depend; a Virtuous man shall certainly out-strip him that is not so, in the true management of those affairs which Providence shall call him unto; and whatsoever the issues of his labours are, shall more adorn that station which he posseffes in the World. For he that lives under a constant sense of God's Providence, that knows that and is not placed in the World at all adventure, as the Atheist foolishly thought, wisdom 2. But that God has determined the bounds of our habitation; that he has ordered every man his Province, and what labour and work he should be busied about until the Evening, till the Night comes wherein no man can work; He that knows very well that God governs the World wisely, and according to his own good pleasure; that the success of all our actions proceeds from his blessing alone, and that therefore lives in a constant dependence upon this Wise Disposer of all things, and in an entire resignation of himself, and his affairs to his good Providence; he that studies to be quiet, and to do his own business, and meddles not with those things which bespeak men busy-bodies in other mens martyrs: In a word, he that has learned in what state soever he is, therewith to be content, is fit to live commmendably in any estate, for possessing an even and equal temper of Mind, he will live humbly, thankfully, and watchfully, and so make every condition become advantageous to him. If he be in Authority, he considers by whose hand he was placed there, for what End he was raised above his Brethren, he will study to promote the public good, governing such as are committed to his Charge in the Fear of God, always remembering that account which he must make. If he be an inferior, he learns the duty of submission and obedience, with good will doing service, as to the Lord, and not unto men, so doing the Will of God from the heart, by being subject, not onely for wrath, but also for Conscience sake. If he be a Master, he behaves himself towards his dependents with that sweetness and good will, so as to make the yoke easy and pleasant to them, knowing that his Master also is in heaven, and that there is no respect of persons with him: And if he be a Servant, he makes Conscience of doing his Masters business, not with eyeservice, as men-pleasers, but in singleness of heart, Fearing God. If he have Children, they he knows are given to him that he may bring them up in the nurture and admonition of the Lord; are they taken from him? then he knows they are returned unto him that gave them. Has he an affluence of all the good things of this World? then he looks up with thankfulness to the sovereign Disposer of all things, from whose Bounty he has received them all; and he considers himself as the Steward of these manifold Gifts of God; and therefore takes care to dispense them prudently, to the honour of the supreme Lord; Piously, to the necessities of his Brethren; and so by his bountifulness causeth many thanksgivings unto God. He makes to himself Friends of the perishing substance, that he may have his share in the Immortal Riches; and how large soever his Possessions may be on Earth, yet his Country, his Heart, his Conversation is in Heaven. Does Poverty, or other Calamities afflict him? The● he knows do not spring out of the ground, but are sent and managed by the Conduct of the Almighty. By these therefore he is corrected, and humbled; instructed, and improved. His Mind, which must sustain him under any difficulties, is itself supported by the Divine Assistances, and the constant cheerfulness of a good Conscience; whose Comforts will refresh his Soul, when the Fields shall yield no meat, and the Flock shall be cut off from the Fold. Hab. 3.17. In a word, whatsoever condition that is which is the Effect of God's Will, is also the Object of his own Choice, he desires to be none other thing in this World than his good Providence shall be pleased to make him; therefore he can with Patience have his expectations frustrated, he can take any disappointment in what he most affects; and tho he knows it to be his duty, to use all lawful means to preserve to himself, and his dependents, the comforts of this life; yet when that's done, he wisely resigns himself to the Sovereign Will of God, and dares not contest with him, whose Will we may not, we cannot indeed resist. To this height of Mind was St. Paul arrived, with such an excellent spirit was he endowed, Phil. 4.12. I know both how to be abased, and how to abound; every where, and in all things, I am instructed, both to be full, and to be hungry; both to abound, and to suffer need. And a man thus well prepared for all the contingencies of human life, and that can thus well govern himself in any condition wherein he may be placed, as the Virtuous and Religious Man you see can do, must needs be a Wise and Understanding man. 2. I come now to speak to the Second Particular, wherein I proposed to show, what this Excellency of spirit is, and what are those things especially that manifest it. Now for a spirit to be Excellent, is to be endowed with that Divine Temper of Mind, and all those Perfections which are apt to excite our Love, and our Admiration, and our Praise. To have all those Qualifications which we cannot but Honour, and highly Esteem; For Honour is an acknowledgement of anothers excellency. As on the other hand, baseness and sordidness of Spirit is apt to beget our hatred, and contempt. And then we account the mind base and sordid, when it has contracted such Evil habits, as make a Man unfit for society; when it is cruel, or proud, or malicious, when it isperfidious, or Cowardly, or superstitious; when it is sunk down in sense, and become Earthly, Sensual, Devilish. But that wisdom which gives this excellency of Spirit, is first pure, then peaceable, gentle, and easy to be entreated, full of Mercy and good fruits, without partiality, and without hypocrisy. James 3.17. Now this greatness and Excellency of Spirit, which it is a piece of natural justice in us to love and Honour, manifests itself chiefly in these following things. 1. In a resolute performance of our duty, notwithstanding the dangers that it may expose us unto. 2. In a patient and magnanimous bearing of those afflictions, or calamities which may befall us. 3. In a valiant resisting all those gay Temptations of the World, which are designed to draw us into Sin. 4. In being willing and ready to Forgive our Enemies. 5. In delighting in an universal Beneficence, in doing good unto all Men. These are the things which discover the true greatness and Excellency of the wise Mans Spirit. 1. A resolute performance of our duty, notwithstanding the dangers which it may expose us unto. For Daniel to make his daily Prayers to the God of Heaven and Earth, by whose special Providence he had been raised above all the Princes of Persia, when there was no Decree of the King against it, nor could he run any hazard by such Devotions, was no more than might be expected from every Israelite: But to do it when the Decree was Sealed according to the Law of the Medes and Persians, that he should ask no Petition save onely of the King; not to intermit the doing of his duty onely for Thirty dayes, so to have wisely complied with the Law, which he knew was purposely contrived against himself, that so he might out-wit his Enemies; and by caution and prudent yielding make their folly in the end, more conspicuous than their malice was in the beginning: But when he knew that they had bent their Bow, and made ready their Arrows to shoot at him that was upright in heart; when the writing was signed, then to go into his house, open his windows, pray three times a day to his God as afore-time, tho the next Prayer he was to make, might be in the Den of Lions; was an argument that he deserved all that character which Belshazzar's Queen had given of him, namely, that light, and wisdom, and understanding, and an excellent spirit was found in him, Dan. 5.11, 12. The like greatness of spirit was it that animated the three Jews, which were set over the Affairs of the Province of Babylon, Dan. 3. See but with what bravery they answered nabuchadnezzar, when he required them to fall down and worship his golden Image; and in case they refused, were to be cast the same hour into the midst of a burning fiery Furnace; We are not careful to answer thee, say they, in this matter; If it be so, our God whom we serve is able to deliver us, and he will deliver us; But if not, be it known unto thee, that we will not serve thy gods. We know our Duty, and are resolved to practise it, whatsoever the issue of it shall be: Our God, we are sure, is able to deliver us, & we trust that he will do so; but that we leave to his Wisdom: For tho we were sure that he would not deliver us, yet we need no time to deliberate what is best for us to do; we come provided with an answer, and with a resolution, for we must worship the Lord our God, and him onely must we serve, therefore we will not worship thy gods. This was that wisdom, and spirit, with which our Lord endowed his Apostles, and furnished them for the work of the Ministry whereunto he had appointed them, which all their Adversaries were not able to gainsay, nor resist. By this they durst appeal unto the Sanhedrim itself whether they could be dispensed with, for waving their duty, Whether it be right in the sight of God, to harken unto you more than unto God, judge ye. They entred their Protestation with boldness, what they designed to do for the future, For we cannot( say they) but speak the things which we have seen, and heard; and this made them depart from the presence of the Council with joy, that they were counted worthy to suffer shane for the Name of Christ. And tho the Apostles were men of the greatest Caution, and Prudence imaginable; most careful in all their words, and actions, of giving the least offence; Men of the greatest Compliance in all indifferent matters, such as stood upon no punctilio's, but yielded to every one, in all things that they could, becoming all things to all men, as our great Apostle professes of himself; living as Jews, or Gentiles, accordingly as they conversed with them that lived under, or without the Law; although, I say, they were men of such Freedom and ingenuity, and could suite themselves with all tempers and dispositions, in all indifferent matters, which was not the least Instance of the excellency of their Spirits: yet in all things of plain duty, where they had the command of God to bear them out, they were Men of the most resolved, and steady principles, they would endure trial of cruel mockings, and scourgings, of bonds, and imprisonment, and death, rather than they would renounce one tittle of their holy Faith, or be any way drawn from the performance of their duty. By this did the Primitive Christians offer themselves up willing sacrifices to their Heathen persecutors; and by this did our Protestant Ancestors confirm the truth of their profession with their blood. When the Papists made bonfires of such as could not swallow their doctrine of Transubstantiation; persecuted them to the death, that could not partake of their Altar, where they pretend to sacrifice Jesus Christ, i.e. to kill, and destroy him, If the formal notion of a Sacrifice, as their own men say, lies in the destruction of it; because they could not believe that a Priest could make his God, by saying of a few words, and then pay Divine, and therefore Idolaltrical worship to the Host; therefore must they be burnt for heretics; and so they were indeed, and resolutely lost their lives, rather than they would by any sinful compliances renounce, or dissemble their holy profession; and by that heroic Act, gave signal proof of the valour and excellency of their Spirits. 2. A patient and magnanimous bearing of all the Afflictions, and calamities of this life, is the next Instance of this Excellency of Spirit. For the Illustrating of this, it may not be unworthy our observation, to take notice that the word in the Text translated excellent, is derived from one signifying to strengthen an House with beams, and therefore is applied to him, as a Learned man observes, cujus animus contignatus est, et quasi Immissis trabibus compactus, h. e. fortis et malorum tolerans. To endure hardship as a good soldier of Jesus Christ, not to sink under the pressure of afflictions, but when the rain descends, the Floods come, the Winds blow, and beat upon him, then to stand immovable, and not to flinch from his foundation, is an argument of a Firm, Masculine, and well-composed spirit. Now by this enduring of Afflictions, is not meant a stubborn and resolved contempt of them, bearing them without all sense, with such an apathy as the stoics, who used to miscall things, practised; & by that means lost the opportunity of improving them: But an humble, & cheerful submission to the Divine Providence, which sends that bitter Cup unto us, and will not let it pass away from us, except we drink it; in consideration of the great goodness, and clemency, justice, and sovereignty of Almighty God, that he doth whatsoever pleaseth him; that he is righteous in all his ways; and of very Faithfulness causeth us to be troubled; and that he doth not afflict willingly, nor grieve the Children of men, but upon very good reason, and to some good end, that we might be partakers of his holiness. For if they come from him as acts of Justice, then it is to chastise us for our former backslidings; to make us remember whence we are fallen, and repent and return unto him; If they are trials of our spiritual strength, we see the great esteem that God hath of us, to train us up thus in Military discipline; that when he shall require it, we may prove ourselves to be good Souldiers of Jesus Christ, and by such exercises may be fitted to do, or to suffer any thing for his Name; but if they shall be proper persecutions, & be inflicted on us by the contrivance of the Evil one, because we will adhere to our God, and to our religion; then are they our Crown, and our Glory; and under what notion soever they come, to bear them with Christian patience, is a great argument of magnanimity, that is, of an excellent Spirit. Magnus es vir, said unde scio si tibi fortuna non dat Facultatem exhibendae virtutis? you think that you have a great Spirit, saith Seneca, but how does it appear; If your valour was never tried by sufferings? Regulus, saith he, became famous by his torments, it was those which made him such an example of fidelity and patience; Socrates's honour became more conspicuous by his adversaries calumnies; and no man could have known what a great parsonage Fabritius had been, If he had not had poverty to have conflicted with. Indeed, magnum exemplum nisi mala Fortuna non invenit, it is being appointed unto death,( to translate that in the Apostles words) that must make us a Spectacle to the World, and to Angels, and to Men. This was the path which our Lord trod before us, he, for the suffering of death, was crwoned with glory, and honour; for it became him, for whom are all things, and by whom are all things, in bringing many Sons unto Glory, to make the Captain of their Salvation perfect through Sufferings. Heb. 2.10. 3. The next instance, is a valiant resisting all the gay Temptations of the World, when they become motives to draw us into Sin. And indeed, this seems an argument of greater worth and excellency then the former, in as much as afflictions are apt to make our minds grow strong, and sinewy, make us recollect our Forces, stand upon our Guard, and be more watchful to gain such advantages, as may relieve us, and even by frequent resisting we get more courage; and so at length frequently obtain the victory. Whereas the Temptations of the World are apt to loosen, and dissolve our minds, they work upon us insensibly, and before we are ware of them; they have a party within our Breasts, which is ready to prepare their way for them, and to give them entertainment; he that endeavours to study, and understand them, though with a design to resist them, sometimes hazards his Innocence; but he that contracts an acquaintance with them loses it; the best way to save ourselves is to escape the pollutions of the World; he conquers its Temptations, that flieth from them. We have heard of the excellency of Josephs Spirit, how by the superabundance of that grace that was given unto him, he resisted the frequent solicitations of his Mistress, though all the comforts of this World, might seem to depend upon his enjoying of the light of her Countenance; and by subduing his inclinations, and overcoming his interests, making all yield to the Divine command, he shewed himself to be in a good measure fit for the government of Egypt. Upon the same principle was it, that Moses refused to be called the Son of Pharaoh's daughter, when once he saw that those honours would stand between him, and the Love and service of God; and therefore did he despise the pleasures of Sin, and esteem the reproach of Christ, greater riches than all the treasures of Egypt. And he that can thus overcome the World, and keep his Integrity, when riches, and honours, and pleasures, shall be the reward of his falling down, and worshipping, must needs be a person of an excellent Spirit. The Devil reserved this, for the last onset that he made upon our Blessed Saviour, St. mat. 4.8, 9. He shewed him all the Kingdoms of the World, and the glory of them, and saith unto him, all these things will I give thee, if thou wilt fall down and worship me; upon whose refusal, and sharp rebuk of the impudent Tempter, the Devil leaveth him, v. 11. as knowing, that it was to no boot, to solicit him any longer, who had shewed himself to be all that he pretended, by his despising so great an offer. Indeed, when we well consider it, what are all the satisfactions of this World, to the desires, and acquisitions of an excellent mind? what are all those things that men make such a bustle about, for which they will sacrifice their lives, and study, and health, and peace; nay for which they will venture their Souls, and run the hazard of being damned, but straws and feathers, the trifles of Fools, and Children, when compared with the concerns of the other World, and with the Everlasting portion of our understanding Man. As Scipio was going up to Heaven, Cicero tells us( in his some. Scip.) that the whole earth appeared so little to him, ut me imperij nostri poeniteret,( saith he;) that he was ashamed of his victories and triumphs, amazed at his madness in Fighting about kingdoms, which now scarce appeared; and he could not but look down with contempt, upon all the Glory of the World which he had left behind him; The nearer surely that any one is to Heaven, the less considerable will this World appear in his Eye. 4. The next instance of this excellent Spirit, is forgiving, and loving of our Enemies. To see things clearly, and distinctly, and to give unto every one of them their proper esteem, notwithstanding the confusion, and disorder, that they may put themselves into, by their animosities, and ill governed passions; to be able to separate betwixt a mans Sins, and his person; and to pursue this with Love, and those with remedies; not to be prejudiced against an enemy by injuries, and ungrateful dealing; but to see, and love in him, that which is truly amiable, and to do good unto him, for those characters of the divine Image, that are yet visible in him; This is indeed to show ourselves to be of noble, and divine extraction; to be like unto our Father which is in Heaven, who is good unto the unthankful, and to the Evil; and has therefore commanded us to love our Enemies, to bless them that curse us, and to pray for them that despitefully use us, and persecute us; that so we may be the Children of our Father which is in heaven; and perfect, even as our Father which is in Heaven is perfect. S. mat. 6.44. and 48. This is the ornament of that meek and quiet, and cool Spirit, which is in the sight of God, of great price. This is the fruit of that humility, which the holy doctrine, and example of our Lord teacheth us, and to which he hath promised the highest exaltation. To the performance of this duty we are obliged, not onely, for the honour and credit of our religion, whereof this great law of charity is by some thought to be a peculiar precept; but also by all the benefits which we hope to obtain by our Christianity; For we can upon no other score expect remission of our Sins at Gods hands, for Christs sake, but even as we from our hearts forgive, every one our Brother his trespasses. Put on therefore as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, Long-suffering; Forbearing one another, and forgiving one another, If any man have a quarrel against any: even as Christ forgave you, so also do ye. And let all bitterness, and wrath, and anger, and clamour, and evilspeaking be put away from you, with all malice. For indeed to delight in revenge, and to return spite, and ill-will, for injury, has been always counted an argument of a weak and Feminine Spirit; Such persons may not be satisfied without the ruin of their Enemies; nay, not well pleased unless they may be the Executioners of the mischief; but this is a most hateful temper, such as sets a man at the greatest distance from all the kindness and mercy of Heaven, and makes him onely fit for the society of Devils, and damned Spirits. 5. The last Instance, is delighting in Universal beneficence, in doing good unto all Men. It was the hymn of the Angels at the birth of our Lord, that Gods good will towards men, was glory to him in the highest, and on Earth peace; and we cannot make Gods glory more illustrious, then by imitating his good will, in doing of much good unto others. By rejoicing over the happy, and prosperous man, and blessing of God for the good things which our Neighbour enjoys; By relieving the necessities of the poor, liberally, and cheerfully; visiting, and comforting the sick; providing for Orphans; redeeming of Prisoners, and captives. Endeavouring by frequent Prayers, by seasonable council, by good Example, to bring into the way of Piety, such as are strangers to it; to confirm and establish those that already walk in it; and by the Spirit of meekness to oppose them that set themselves against it; this is to walk, as we have had our Lord for an Example, who went about doing good; This is truly to imitate the divine beneficence, and to give signal testimony of an excellent Spirit. God doth much good to all his creatures, merely for the sake of the excellency of the act of doing good; and all things are delightful to him, onely as they imitate, and receive his goodness. By it does he communicate of his fullness with pleasure, and receives the services of his Saints with satisfaction: This is the Fountain of all those gracious manifestations which he has made of himself to the World, wherein he hath abounded towards it in all Wisdom and Prudence; and not onely his Eternal Power, and Godhead, but his goodness also is clearly seen by the things that are made, having made every thing good about us, for our greater, and fuller felicity. It is to this that we must ascribe our Redemption, It is because he is loving unto every Man, and because he takes no pleasure in the death of a Sinner, but delights in showing mercy which is his greatest glory, that he manifested the exceeding great riches of his Grace, in his kindness towards us in Christ Jesus; and sent his Son into the World, that the World through him might be saved. Finally, it is this Immense goodness which has prepared for all those that love him in sincerity, a crown of righteousness, fullness of joy, and pleasures for evermore. And if this delighting in Beneficence were but the great principle of all our actions, how happy might we make ourselves, and all that are about us. This would transform Earth into Paradise, and one man would become instead of God to another. This would remove all envy, and evil-speaking, hatred, and contention out of the World, it would lay the axe to that root of bitterness, whence spring slanders, and back-bitings, duels, and fightings; and would introduce into it, peace, and bounty, order, and harmony, joy unspeakable and full of glory. This would declare us to be the Children of the highest, when we can do good, and lend( as our Lord commands us) hoping for nothing again; even when our doing good may sometimes interfere with our secular interests; this indeed manifests the true excellency of Spirit. I come now to the last thing I proposed to speak unto, namely to show briefly, 3. How this Divine Wisdom contributes to the Ennobling of the mind, so as to make a man in whom it resides, be Emphatically called one of an excellent spirit. And this it does in these following Particulars. 1. By enlightening the Mind, and informing it with the knowledge of the best, and most excellent things. 2. By regulating and governing the affections of our Minds. 3. By bringing peace and tranquillity to our Minds, giving them that ease and satisfaction without which no man can have a great and Excellent spirit. 4. By teaching us to improve the excellency of most human actions. 1. Divine Wisdom helps to exalt and ennoble our Minds, and to form excellent spirits within us, by enlightening our understandings, and informing us with the knowledge of the best and most excellent things. For so much more darkness as is upon our Minds, so much more shall we be prove to error, and Superstition; which will cause disorder, and confusion in our actions, inconstancy in our resolutions; which will employ our Minds about little affairs, unworthy of their dignity; will make us shoot under that noble Mark to which we should direct them, and beget a great lowness, and degeneracy of spirit in us. But now when Wisdom entereth into thine heart, and knowledge is pleasant to thy Soul, Discretion shall preserve thee, Understanding shall keep thee, and deliver thee from the way of the evil man. This will enlarge thy Understanding, enable it to see beyond the narrow bounds of time and sense, to behold things that are invisible, to look within the veil, whither the Fore-runner is for us entred, and to know him that passeth all knowledge. And then thou wilt find thy feet set in a large room, and that thou canst run the way of Gods Commandments, when he has thus enlarged thy heart, with the knowledge of the most useful, and excellent things. For such they are, which this Divine Wisdom teacheth us. For it clearly reveals to us, the noblest end unto which we can aspire, namely the attaimment of that life and Immortality, which our Lord purchased for all those that obey him; and furnisheth us with the true means that will qualify us for it, and conduct us to it; by teaching us to be like unto God, by our living up to the dignity of our rational Natures, and of our holy profession. 2. By regulating and governing the affections of our Mind. The affections are not unfitly styled by some, the Wings and Chariot of the Soul; For by them is the Soul carried forth towards those objects which delight it, with joy, and briskness; and flies those which it has an aversion for, with eagerness: Now when the affections are disorderly and Immoderate, the Soul is driven by them as the Chariot of the Sun is said to have been by Phaeton, out of its proper road, into dangerous untrodden paths, to the manifest hazard of the Rider; or as Ships in the Sea that are driven by fierce Winds, and want a Prudent governor at the Helm, whithersoever the wind listeth. The irregularity of the passions narrow and contract the Mind, brings it into straits, and difficulties, weakens its cognoscitive and motive Faculties, makes it unfit to discern, and unable to perform its several offices. But now this Wisdom introduceth light and order among the affections, by setting every one of them about their proper work, prescribing to them their due bounds, saying unto each of them, Hitherto shalt thou come, and no further. This refines and sublimates our Love, it teacheth us what, and how far we should love, by giving us clear and distinct Notions of every object's loveliness; and so informeth us, what kind, and degree of affection we should bestow upon the things of this life; and with what zeal, and ardour we should pursue those which concern the next. This discovers what Foundation we may have for a sure and steadfast Hope; or what ground for a discreet and rational Fear; what bottom we may lay for a lasting joy; and how we may make sorrow, and heaviness flee away. In sum, it teacheth us how we may make all our Passions instruments of Religion and Virtue, and so spiritualize, and ennoble even the inferior Faculties of the Soul, make them fit, and ready for every good work, and highly serviceable to the superior, and more spiritual powers of the Mind; and consequently must needs add much to the Excellency of the spirit. Which this Wisdom does further promote 3. By bringing Peace and tranquillity to our Minds, giving them that ease and satisfaction without which no man can have a great and Excellent spirit. For when the Mind is not at ease, when all is not peace within, but the storms which arise there ruffle it, and put it out of its own posture; this must needs hinder its true Magnanimity, and make it Cowardly, and Superstitious; apt to suspect the worst that can happen, and yet unable to provide against it, or to sustain it when it does come. The wicked flee( saith the Wise Man) when no man pursueth, but the Righteous are as bold as a Lion. Those are jealous of every evil that may fall out; for they look within themselves, and find nothing but darkness, and dimness of anguish; but the other know not how to be apprehensive of danger, since they see nothing in themselves whence it may arise. An instance of those, is Cain, who became a Vagabond upon the Earth, afraid lest every one that met him would slay him; and of these, are they that could say, We will not fear tho the Earth be removed, tho the Mountains be carried into the midst of the Sea, Psal. 46.2. or as David, tho I walk through the valley of the shadow of death, I will fear no evil, Ps. 23.4. Now it is the property of this Wisdom, which is first pure, and then peaceable, to bring ease and quiet to our Minds. This gives us an account of our Estates from judgement, and certainty, and not from conjecture and fancy. It informs us truly what we are, and tells us also what we may be; that we are born to high and mighty things; that we are made capable of great honours, and vast Inheritances, and everlasting Pleasures, such as shall not wast themselves in the enjoyment, nor ever cloy us, tho we shall live to Eternity upon them; and this is apt to create joy and delight in our Minds, and consequently to exalt and raise our spirits. Which this Divine Wisdom doth 4. Lastly, by teaching us to improve the worth of most human actions, and as a Wise Man of our own has well observed, instructs us to raise them to a higher pitch of Excellency than of their own Nature they are capable. For this teaches us to serve God by the works of our ordinary Callings, by using strict Justice in all our dealings; by referring the success of all our labours to his blessing, and giving God the glory of all our prosperity. By taking the disappointment, and miscarriage of our works, and designs, patiently, and waiting his good pleasure, and his own time, for better success. By making us industrious and diligent in our several Vocations, yet free from that solicitude and care of the issue of our affairs, which would disturb our repose, and hinder our Souls from enjoying the good, and sweet, of all the labour, and travail which we have taken under the Sun. This will keep the Wisdom of the Politician from degenerating into Cunning; it will bottom it upon the firm Principles of Honesty and Integrity, and teach him to aclowledge him in all his ways, who takes the wise in his own craftiness. And Finally, it will teach us all so to use this World, as not abusing it, and so to husband our Portion in this life, that at the Great Day of Accounts, our Lord may say to every one of us, Well done good and faithful Servant, thou hast been faithful over a few things, I will make thee Ruler over many things, enter thou into the joy of thy Lord, To whom with the Father, and the Holy Ghost, Three Persons, and One God, be ascribed by us, and his whole Church, all Praise and Adoration both now, and for evermore, Amen. FINIS. ERRATA. PA●. 2. Line. 21. red, become. p. 9. ●1. r. be. p. 12. l. 5. r. religious. p. ●3. l. 24 r. he. p. 16. l. 11. r. these.