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 OF    THK 
 AT 
 
 PRINCETON,   N.  J. 
 SAMUEL    AGNE^V, 
 
 OF    PHILADELPHIA,     PA. 
 
 &K> 
 
 'o 
 
 Caw.  Division. ..OCC-.,!!" 
 
,^^f^:^>i^i^<^^^ 
 
^M.- 
 
 icjLCJ  Rcvcrcii^i   adfnoduiti\u/'i 
 
^  ^a^y^t^  ^-^'z^  p-r 
 
 SERMONS 
 
 Preach'd  upon 
 
 Several  Occafions: 
 
 By  the  Right  Reverend  Father  in  God, 
 
 Dr.  JOHN  WILKINS, 
 
 Late  Lord  Bifliop  of 
 
 CHESTER. 
 
 LONDON'. 
 
 Printed  for  Ri.  Chifmll,  Will.  Batter sby, 
 and  Will. Rogers,  ijoi. 
 
THE 
 
 PUBLISHER 
 
 T  O     T  H  E 
 
 READER- 
 
 IEafily  fore  fee  that  in  this  cenforious 
 Ani  inquisitive  Age  two  Queflions 
 mil  he  asked  concermng  the  fublifb- 
 ing  of  thefe  Sermons  ,  Why  no 
 fooner  ?  or^  Why  at  all?  ftnce  fa  mmy 
 come  abroad  every  day  that  the  Age  is  al* 
 moft  ofprefs'^d  rvith  them.  To  the  firft  / 
 anfwer^  Becaufe  I  was  not  at  leifure 
 before  to  review  them^  and  to  get  them 
 tranfcribed  out  of  a  hand  not  legible 
 enough  for  the  Prefs :  To  the  other  , 
 A  2  Becaufe 
 
The  PUBLISHER 
 
 Becaufe  though  there  he  meinj  Sermons 
 yet  not  many  fuch  ;  whether  we  confider 
 in  them ^  the  ufefulnefs  and  weight  of  the 
 matters  treated  of\  or  the  fuitable  man* 
 ner  of  handling  them^  in  ajiile  of  fo  much 
 clearnefs  and  clofenefs  and  ftrength ,  as 
 was  fitted  (  as  he  him f elf  was  wont  to 
 wi\h^  to  the  capacity  of  the  weakeft, 
 and  the  conviftion  of  the  ftrongeft; 
 or  the  f olid  or  well-f  oized  judgment  of  the 
 Author  tn  points  of  difficulty  ;  or  lajlly^ 
 the  admirable  candour  and  moderation  of 
 his  temper  in  matters  of  difference  and 
 dlfpute. 
 
 And  I  purpofely  mention  his  Modera- 
 tion ,  and  likewife  adventure  to  commend 
 him  for  it  ;  notwithjlanding  that  this 
 Virtue,  fo  much  ejleemed  and  magnified 
 by  wife  men  in  all  /:ges  ,  hath  of  late  been 
 declaimed  againfl  with  fo  much  Zealand 
 fierce  he fs  ,  and  jet  with  that  good  ^ace 
 and  confdence  ,  as  if  it  were  not  only  no 
 Virtue,  lut  even  the  fum  and  abridgment 
 cf  all  Vices.  I  faji  not  with/landing  all 
 this  J  I  amfiill  of  the  old  Opinion,  That 
 moderation />/2  Virtue  ,  and  one  of  the 
 peculiar  ornaments  and  advantages  of 
 the  excellent  con  flit  ut  ion  cf  our  Church  9 
 and  mujl  at  iajl  be  the  temper  of  hcK 
 Members ,  efpecially  the  Clergy ,  if  ever 
 
 ■       '     we 
 
to  the  READER. 
 
 we  ferioufly  intend  the  firm  efiahlifhment 
 of  this  Church ,  and  do  not  indujlrioujly 
 defign  by  cherifhing  heats  and  divifions 
 among  ourfelvesy  to  let  in  Popery  at  thefc 
 breaches. 
 
 As  to  the  Author  himfelf^  I  cannot 
 forbear  cut  of  a  generous  indignation  to  '^ 
 fee  the  a/bes  of  fo  worthy  a  Man  trampled 
 upon ,  to  take  notice  of  a  very  fight  , 
 and ,  /  think  ,  unjuft  Character  given 
 of  him  in  a  late  Book  entituled,  Hilioria 
 &  Aatiquitates  Univerfitacis  Oxonien-  --. 
 
 fis  ;  whether  by  the  Author  of  that  Book^  ^-^t^^X-W 
 or  by  fome  other  Hand  ,  is  varioufy  re- 
 ported ,  a>jd  I  am  not  curious  to  know: 
 The  former  part  of  the  Character  is 
 chetfly  made  up  of  invidious  refleBions 
 upon  his  carriage  ,  and  the  circumfiances 
 of  his  condition  in  the  late  Times ;  in  all 
 tvhichy  becaufe  I  did  not  then  knon>  hini^ 
 Heave  him  to  be  vindicated  or  cenfur  d  by 
 thofe  who  were  witneffes  of  his  whok 
 behaviour  and  temper  in  that  time^  Th^ 
 latter  part  of  it  confifls  of  flat  and  ill- 
 favour  d  commendations ;  as^  That  ho" 
 was  Philofophk  &  Matbematica;  ad- 
 difltifliinus ,  a  great  well-wilter  to 
 Philofophy  and  the  Mathematicks ; 
 the  ex&U  Character  of  an  Emperick  and 
 m  Almanack- maker  ,  when  thefe  two 
 A  J  f^'" 
 
The  PUBLISHER 
 
 excellencies  happen  to  he  in  conjunction  .- 
 Jnd  then^  that  to  the  ftudy  of  Divi- 
 nity he  added  eloquentiam  incon- 
 cionando  non  contemnendam  ,  an 
 eloquence  in  preaching  not  to  be  de- 
 fpifed  ;  which  though  it  he  hut  a.  very 
 cold  and  /lender  commendation  both  of 
 his  Divinity  and  his  Eloquence  ,  yet  I 
 muft  own  fomething  of  kindnefs  in  it , 
 hecatife  there  is  in  good  ea^mjl:  a  fort  of 
 Elcqcier^cc  in  Preac'n;'jg  that  is  to  he 
 defpffed.  To  jinifjj  the  kindnefs  ,  and 
 that  nothing  might  he  omitted  that  might 
 any  vpays  cajl  an  odium  upon  him ,  as  he 
 is  placed  next  before  Mr.  Hobbs ,  fo  I 
 cannot  but  ohferve  in  comparing  their  Cha- 
 racier s^  that  there  is  apparently  far  lefs  of 
 enzy  anddetraclicn  in  that  of  MrMohh^^s^ 
 than  in  this  of  the  Reverend  Bilhop  J 
 for  which  lean  imagine  no  other  reafon  but 
 this  ,  that  Mr.  Hobbs  was  then  alive 
 to  fpeak  for  himfelf  y  hut  the  dead  bite 
 not. 
 
 Vpcn  the  whole ,  //  hath  often  been 
 no  f mall  matter  of  wonder  to  me^  whence 
 it  (hould  come  to  pafs  that  fo  great  a 
 Ma^9j  and  fo  great  a  lover  of  Mankind  , 
 who  had  the  inclination  ^  the  skilly  and 
 the  opportunity  to  oblige  fo  very  many , 
 a?'*d  was  fo  highly  valued  and  reverenced 
 
 by 
 
to  the  R  E  A  D  E  R. 
 
 by  all  that  knew  him^  [houU  'yet  have 
 the  hard  fate  to  fall  under  the  heavy 
 difpleafure  and  cenfure  of  thofe  who 
 knew  him  not :  And  that  he  who  never 
 did  any  thing  to  make  himf^lfoneferfonal 
 enemy ,  (Jjould  have  the  ill  fortune  to 
 have  fo  many,  1  think  I  may  truly  fay  ^ 
 that  there  are^  or  have  heen^  very  few 
 in  this  Age  and  Nation^  fo  wed  knovpn^ 
 and  fo  greatly  efleemed  and  favoured  , 
 fr(l  by  a  judicious  Frince  ,  ^nd  then  by 
 fo  many  Perfons  of  high  rank  and  quality^ 
 and  of  fingular  worth  and  eminency  in  all 
 the  learned  frofejfions  ,  as  our  k  uthor 
 was. 
 
 And  this  furely  cannot  he  denied  him  , 
 it  is  fo  well  known  to  many  worthy  Perfons 
 yet  livings  and  hath  leen  fo  often  ac- 
 knowledged even  by  his  enemies  ,  that  in 
 the  late  times  of  confupon  ^  almojl  all 
 that  was  freferved  and  kept  up  of  Inge- 
 nutty  and  Learning  ,  of  good  Order  and 
 Government  in  the  Univernty  of  Ox- 
 ford y  was  chiefly  owing  to  his  prudent 
 conduci  and  encouragement.  Which  con - 
 fi deration  alone  ,  had  there  been  no  other^ 
 might  have  prevailed  with  jome  there  to 
 have  treated  his  memory  with  at  leafi 
 Common  kindnefs  and  rcfpe-cf.  Not  to 
 do  this  to  the  dead  ,  a?gd  in  Cl.ara&er 
 A  4  of 
 
The   PUBLISHER,  ^c: 
 
 of  him  that  rvas  intended  to  live  to  pofte* 
 rity ,  feems  very  hard  ;  and  yet  I  (hall  on- 
 ly make  this  foft  rejleclioft  upon  it.  That 
 there  is  no  readier  rvay  for  any  man  to 
 bring  his  own  worth  into  quejtion^  than  by 
 endeavouring  to  detraBfrom  the  univer- 
 fally  acknowledged  worth  of  other  men. 
 
 Having  f aid  this  out  of  juftice  as  well 
 asfriend(hip  to  the  Auchofj  and  by  way  of 
 mceffary  vindication  of  him  from  the  en- 
 vy  endeavoured  to  be  raifed  againfl  him  by 
 fome  in  this  prefent  Jge^  I  leave  thefe 
 Difcourfes  of  his  to  pfiify  them f elves 
 and  him  to  Pojlerity. 
 
 John  Tillotfoti. 
 
 T  H  E 
 
THE 
 
 CONTENTS. 
 
 F 
 
 SERMON     I, 
 
 Hebrews  XL  26. 
 
 0  R  he  had  refpe6i  unto  the  reconi'- 
 fence  of  reivard.  Page  i. 
 
 S  E  R  xM  O  N    II.&III. 
 Romans  XIV.  17,  18. 
 
 For  the  Ki^g^om  of  Godismt  meat  and 
 drink y  hut  righteoufnefs^  and  peace ^  and 
 joy  in  the  Holy  Ghoft. 
 
 For  he  that  in  thefe  things  ferveth  Chrtjl^ 
 is  acceptable  to  Gody  and  approved  of 
 men.  Page  41,  75:. 
 
 SERMON     IV. 
 
 Titus  XL   10. 
 
 That  they  may  adorn  the  Do^rine  of  God 
 our  Saviour  in  all  things*      Page  99. 
 
 S  E  R. 
 
The  C  O  N  T  E  N  T  S. 
 
 S  E  R  M  O  N  V.     At  a  Vifitation. 
 Titus  XL  I  J. 
 
 Thefe  things  ffe  ah  y  And,  exhort^  an  A  rebuke 
 mth  aU  Authority  ;  Let  NO  MAN 
 DESPISE  THEE.  Page  lj|. 
 
 SERMON     VL 
 Ecclefiaftes  L  18. 
 
 Vor  in  much  mfdom  is  much  grief ;  dnd  he 
 that  encreafeth  knowledge^  encreafeth 
 forrorv.  Page  idj, 
 
 SERMON    VIL 
 
 Proverbs  IV.  7. 
 
 Wifdom  is  the  principal  things  therefore 
 get  wifdom.  Page  1 97. 
 
 SERMON    VIIL 
 Proverbs  XIIL  20. 
 
 He  that  walketh  with  wife  men^  (hall  he 
 wife  ;  hut  a  companion  of  fools  fljall  he 
 dejlrojed.  Page  235. 
 
 SERMON     IX. 
 
 Ecclefiaftes  IV.  9. 
 
 Two  are  better  than  one*  Page  26  j. 
 
 S  E  R- 
 
The  CONTENTS. 
 
 SER  M  O  N  X.  At  the  Spittle. 
 Ifaiah  XXXII.  8. 
 
 The  liberal devifeth  liberdlthwgs^  and  bj 
 liberal  things  {ball  hejland.  Page  289. 
 
 SERMON     XL 
 Luke  VII.  5. 
 
 tor  he  loveth  our  nation  ,  and  hath  built: 
 us  a  Synagogue.  Page  j  2  7. 
 
 -SERMON     XII. 
 
 Proverbs  XXV.  15. 
 
 A  [(ft  tongue  breaketh  the  bone.    R  J59. 
 
 SERMON   XIII. 
 Philippians  IV.  %. 
 
 Let  your  moderation  be  known  unto  all  me n^ 
 the  Lord  is  at  hand.  Page  j  9 1 . 
 
 SERMON    XIV.&XV. 
 Romans  XII.  19. 
 
 Dearly  beloved,  avenge  not  your  f elves  , 
 but  rather  give  f  lace  unto  wrath  ;  for  it 
 is  written ,  vengeance  is  mincy  I  will  re- 
 fay  ^  faith  the  Lord^  ^'4^9y  457- 
 
 The 
 
The  Firft  Sermdk 
 
 Hebrews   XI.    z6. 
 
 F(?/*  /;^  /;^  J  reflJeH  unto  the  recommend 
 of  reward. 
 
 Mongfl  the  many  doubts  and 
 
 Tcruplcs    which    are    apt    to 
 
 difquiet  the   hearts  of   good 
 
 Men,    there  are  none   more 
 
 i    frequent  than  thofe  occafioned  by  their 
 
 p.-  O.vvniniftake,  concerning  the  fccpe  and 
 
 ^    ends  they  aim  ar.     For  when  opon  an 
 
 impartiai  enquiry  inid  their  own  con- 
 
 i[  dition  ,    they  find  ,    that    which   has 
 
 ;    the  chief  inflijcnce  upon  them  in  any 
 
 temptation  or  difficult  krxlci^  is  not  fo 
 
 much  thedefornriity  of  fm,  or  the  beauty 
 
 of  holinefs,  as  the  fear  of  Hdl  and  the 
 
 hop-s  of  Salvation  5  this  is  apt  to  dejtdf 
 
 them    viith   fad  doubts  and  leafs  con- 
 
 [|   eerning  their  own  nnceiity,  as  if  they 
 
77;e  Firft  Sermon^ 
 
 were  yet  only  in  a  mercenary  flivi/h 
 W^itoiVnregentracy^  and  had  not  in 
 any  meafure  attained  to  ihofe  filial 
 aff-d-jons  which  belong  to  the  (late  of 
 Adoption  .  And  by  this  means  it  comes 
 to  pafs,  that  they  do  often  needltfly 
 cJifquiet  themfelves,  and  difcournge 
 others. 
 
 My  defign  therefore  from  the  Ttxt^ 
 is  lo  to  clear  up  and  flate  the  Truth  in 
 tiiiscale,  as  may  prevent  thofe  miftakes, 
 and  the  i'l  conkqtnces  of  them. 
 
 The  chief  fcopc  of  this  Chafer  is  to 
 fee  lorththc  nature  and  the  power  of 
 raith.  The  nature  of  it  is  defcribed 
 ^ver.  I.  K.oht  thtfulflArice of  thhgs  hoped 
 f^'r,  and  the  evide}?ce  'of  things  not  feeri. 
 Tlic  Power  oi  It  is  aUcrwards  txempfi- 
 fi-'d,  bv  divcrk  inflances  cut  of  the 
 0;d  TeHamtnt  ,  concerning  many 
 fliange  Diflicuhies  and  Trials,  which 
 thofe  holy  men  of  Antient  times  were 
 enabled  to  undergo,  bcir^g  {Irengthened 
 ChitPiV  by  this  Grace  cf  t^aith.  In  the 
 rtlation  of  which,  there  is  an  obierva- 
 ble  mixture  of  Examples  ,  fome  of 
 Idler  note,  witriothtfs  of  remarkable 
 cmincncy  ,  lead  weak  Chriflians 
 mighit  be  difccuraged  at  thofe  gre^t 
 lix..in|-.'ks  Oi    Alraham^  and   Ifaac,  and 
 
 Mojes  ; 
 
on  Hebrews  XI.  16.  ^ 
 
 Mofts  ;  as  being  unable  ever  to  itnitate 
 fuch  patterns. 
 
 Aniongft  the  reft  of  thefe  Examples, 
 this  of  l\1ofe5  is  one  of  the  moft  remark- 
 able 5  and  it  may  juflly  be  fet  upon 
 Record  as  a  ftrange  thing  ,  that  one  in 
 the  heat  of  Youth  ,  as  he  was  ,  who  '^^^\yj 
 
 had  always  been  brought  up  amid'lt  Ao^^^* 
 the  delights  and  favour  of  the  Court, 
 and  fo  by  his  .4ge  and  manner  of  Educa- 
 tion inclined  to  Picafures  and  Ambition ; 
 that  fuch  an  one  fiiould  notwithfland- 
 ing,  prefer  the  troubles  of  a  Wildef- 
 nefs  before  thePleafures  of  a  Court, 
 exchange  all  his  honours  for  the  prefenr, 
 and  his  hopes  for  the  future,  for  certairt 
 reproach  and  troubles  ;  refujing  to  he 
 cMedthe  Son  ^/'PharoahV  Daughter^  and 
 chufiytg  rather  iofujfer  afflitlion  with  the 
 People  cfGcd.  And  becaufe  ir  mighc 
 be\vondered  at,  upon  what  reafon  and 
 motive  he  did  this ;  the  Text  gives  us 
 an  account  of  it  ,  he  had  refpeti  unto 
 the  recGm pence  of  rewards 
 
 The  words  will  no:  need  much  ex- 
 plication. They  give  us  an  account 
 what  it  was  that  did  chiefly  encourage 
 Mip/f  J  to  fo  ftrange  a  choice  ;  and  that 
 was,  hisbelief  that  he  (hould  be  a  gainer 
 by  it,  his  cxpcdation  of  a  reward  for 
 B  1  ir. 
 
^4  The  Fir  ft  Sey  mon^ 
 
 it.  * Airi^XiiTB  yO  €i^  rlw  fJuiStL'prDotxnsty^ 
 for  he  hath  rejps£i  to  the  reccm pence  of 
 reward.  There  are  but  two  principal 
 terms  in  the  Text,  the  one  denoting  the 
 Ail,  and  the  other  the  Ohje^, 
 
 I.  The  ^5,  oi-Tril^M-Trc  ^  which  we 
 Tranflite  ,  ke  badrejped  to.  The  wrd 
 fignifies  properly  the  fixing  of  his  bye 
 With  intention,  as  men  ufually  do  at 
 the  mark  which  they  aim  at. 
 
 X.  The  Ohje^ ,  fjj.SzL'TTd^AoL  ,  the  re- 
 comptme  of  Reward.  The  word  Reward 
 dotn  not  neceffarily  imply  Merit ,  as 
 J.  is  evident  from  Rom.  4.  4.  where  'tis 
 I  fuppofed  that  it  may  be  of  Grace  ;  efpe- 
 cialiy  w  hen  it  refers  to  the  happinefs  of 
 otir  future  flate  in  Heaven ;  which  can 
 never  be  ftfidiy  defirrved  by  any  work 
 that  we  can  do.  Bur  it  fignifjcs  com- 
 monly thebcdowirg  of  any  good  tiling 
 before  Prorniled ,  whether  cut  of  free 
 Grace  and  Bounty  ,  cr  by  way  of  Hire 
 or  Wages. 
 
 The    Propofithn  I  ^naW  infill    upon 
 from  thefe  woras  is  This : 
 Ptop.  That  it  is  not  only  permiffively  lawful , 
 
 cr  an  indulgence  allowed  unto  the  iyifirmity 
 of  weak  believers^  hut  'tis  likewije  necejfary 
 for  the  mofl  eminent  Saints,  to  firengthen 
 andjupport  thcnffclzes  in  their  difficulties 
 
 h 
 
on  Hebrews  Xr.  i6. 
 
 hy  a  fpecial  and  particular  regard  to  the 
 recompence  of  reward, 
 
 A  Pointy  which  in  many  refpec^s 
 will  deferve  your  attention,  not  being 
 fo  commonly  treated  of,  and  the  gene- 
 rahty  of  Men  being  very  apt  to  milbke 
 about  it ;  and  yet  a  miiiake  in  this  may 
 prove  of  very  dangerous  confcquence, 
 efpecially  to  one  that  lies  under  any 
 fear  or  dejedion  of  mind,  by  putting 
 him  into  an  incapacity  of  receiving  any 
 comfortable  evidence  concerning  his 
 own  fmcerity. 
 
 I  am  not  ignorant  that  this  inference 
 may  feem  unto  many  a  bold  Paradox 
 and  Miflake,  as  being  direQIy  againft 
 what  hath  fo  commonly  been  alllrted 
 and  taught  by  many  others.  And  there- 
 fore I  (hall  endeavour  to  be  the  more 
 wary  and  confiderate  in  the  explication 
 and  proof  of  it. 
 
 For  Explication  ci  it:  'Tis  requlfire 
 that  the  chief  terms  be  cleared  and  di- 
 ftinguiihed. 
 
 I.  Reward  IS  of  two  kinds  :  i.  Tem- 
 poral^ confifiingina  freedom  from  out- 
 ward evils  ,  and  the  erjoyment  of  all 
 thofe  bleffings  which  concern  our  well 
 being  in  this  Life;  Ot  i. Eternal,  which 
 includes  our  deliverance  from  Hell,  our 
 B  I  ea- 
 
Jii'O.  a.  I 
 
 1  he  Firjl  Sermon^ 
 
 enjpyment  of  GotJ,  and  all  thofe  in- 
 conceivable joys ,  which  we  hope  foil 
 in  the  Life  to  come. 
 
 z  A  Man  may  propofe  a  thing  to 
 hinFirth^  as  hi^  E}i^,  or  Aim,  two  manner 
 of  U'ay5,  Siihor.iinatelyy  or  Principally  : 
 I.  That  IS  a  Suhordinate  cnJ ,  uliich 
 we  dcfire,  not  for  it  felf,  but  as  a  means 
 for  the  lit^lpingof  us  to  fomething  be- 
 yond it.  2.  That  is  a  Trincipal  or  itltt' 
 matetn^^  unco  wliich  al!  our  other  pro- 
 iecutions  and  endeavours  are  bur  fubitr- 
 vient  rniMHS. 
 
 Now  to  apply  ihefe  diflinSions  to 
 our  prtfent  purpofe  : 
 
 I.  Ttmporal  rewards  may  be  tiie 
 fubordinaie  end  in  our  Obedivnce;  qnd 
 therefore  are  they  to  citen  propolcd  to 
 us  in  Scriprure  ;  and  for  this  rcafon, 
 Qocdnejs  buth  rbe  Prcmijcs  of  this  Life. 
 
 z.  Teriiporal  reward  may  at  firft  be 
 the  chief  occafion  of  mens  being  con- 
 verted, and  folio  v\ing.Chrili  Thefirll! 
 realon  wliich  made  the  Woman  of 
 ^amciria  give  ear  to  him,  was  her  hopes 
 tobeea4e0of-  the  trouble  of  coming  fo 
 oiten  lodrsvv  wat^rat  the  Well.  And 
 there  is  no  reaion  to  doubr^  but  that 
 anuvngft  thcie  Mukitudc^s  which  at 
 fihft  loHiSAj'^rd  cur  Sa^ioLir  oui-  ot   by- 
 
on  Hebrews  Xf,  16. 
 
 ends ,  fome  cut  of  curiofity  to  fee  his 
 Miracics,  others  our  of  want  and  hun- 
 ger to  feed  upon  his  Losvcs ,  others  for 
 their  health  that  he  Height  cure  them  , 
 there  were  many  that  proved  true 
 Converts. 
 
 3.  We  mufl:  not  propofe  Temporal 
 rewards  as  our  chief  end  ;  for  then  we 
 iliall  venture  upon  any  means  v/hereby 
 they  may  be  procured,  and  confcquentiy 
 fnall  be  put  upon  m>any  unlawful  cour- 
 fes,  which  may  feem  more  hkely  to  ad- 
 vantage our  aims  in  this  idnd. 
 
 4,  The  chief  2nd  uhimate  end  of  all 
 cur  Actions  fliould  be  the  glory  of  God. 
 Since  a  1!  things  are  of  Hi  my  and  through 
 Him^  Ms  but  reafon  they  fliould  be  to 
 H'lm  likewife.  As  the  Ap:>Jile  j-yns 
 them  ,  P.om.  ii.  36.  And  thus  far  I 
 fuppofe  men  do  generally  agree  about 
 th  ispoini:.  But  they  do  not  commonly 
 apprehend  or  confic'er,  that  we  do  then 
 make  the  glory  of  God  cur  principal 
 end,  W'hen  we  place  our  chiefeft  hap- 
 pinefs  in  the  enjoyment  of  him.  So 
 that  we  are  not  to  look  upon  his  glory 
 as  any  thing  abflracled  from,  or  con- 
 trary to  our  own  good, but  th  it  wherein 
 itconnits;  God  himfeif  (inthephrafe 
 cf  che   Sctojls  )   being   our    ohjeciive 
 
 B  4  hap- 
 
S  Ti)eVirfl  Sermon^ 
 
 happlnefs  :  I  am  thy  exceeding  great  re- 
 ipar^yGcn.  15.  i.  And  our  own  Sal- 
 vation, or  our  enjoyment  of  him,  be-^ 
 ing  our  formal  happinefs  ;  So  that  that 
 Man  who  doth  princip;il!y  aim  at  his 
 own  Salvation,  or  the  enjoyment  of  God, 
 may  properly  belaid  to  make  rhe  glory 
 of  God  his  chief  and  ultimate  end  ;  It 
 being  a  vain  imagination  for  us  to  fup- 
 pofe  any  other  or  better  way  for  the 
 promoting  of  his  glory,  than  by  our  own 
 happinefs,  which  he  principally  defigns. 
 As  for  thofe  Cafes  which  feme  Men 
 pur,  wherein  thefc  two  are  fepsrated  and 
 cppofed,  as  if  a  man  fljould  be  content 
 to  be  damn'd  for  the  promoring  of  Goo's 
 glory,  ^c.  Ic  were  eafy  to  prove  that 
 they  are  inGonfiderate ,   prefumptuous 
 
 _fuppofirions,  not  without  luch  wild 
 inconfiilencies  as  are  not  to  be  fuppofed, 
 necedarily  implying  one  of  thcfe  two 
 abfurdities;  Either  that  the  chief  end 
 ()f every  Man  ought  not  to  be  his  own 
 happinefs,  or  that  his  hsppinefs  dorh  not 
 
 "ch'-QRy  confaft  in  the  enjoyment  of  Gcd  ; 
 both  which  are  fundamencal  Pnnciples; 
 Foi  the  Glory  of  God  is  a  Relative 
 term  ,  and  ngnifies  nothing  elfe  but 
 ihit  excellency  of  his  wr^ich  refoks 
 Irom  ail  his  other  Attribuces,  his  M^  rcy, 
 
 TuiiiCCj 
 
on 
 
 Hebrews  XI.  26. 
 
 Juftice,  P()wer,^c.  Now  which  of  his  At- 
 tributes is  hke  to  be  advanced,  by  fuppo- 
 fing  a  Creature  that  loves  him  in  the 
 higheft  degree  fhould  be  made  eternally 
 miferable  ?  So  then  the  fubftance  of  this 
 laft  conclufion  thus  explained  ,  is  this  : 
 That  as  Temporal  rewards  may  be  a  fub- 
 ordinate  end,  fo  our  Eternal  reward  muft 
 be  the  principal  end  of  all  our  Adions. 
 
 And  fo  much  briefly  for  the  dating 
 or  explication  of  the  Poirit,  As  for  the 
 proof  of  it  from  Scripture,  it  feems  very 
 clear  from  the  Text,  wherein  we  have 
 an  account  of  that  whicli  enabhd  Mofes 
 for  this  difficult  (ervice  ,  his  looking  to 
 the  reward  ;  now  if  there  had  been  any 
 other  sim,  which  had  a  greater  influence 
 and  efHcacy  upon  this  Adion  of  his,  it 
 would  not  feem  agreeable  to  the  Rules 
 of  reafon  ,  that  a  lefs  encouragement 
 fliould  be  fet  down  ,  as  the  cauie  of  ir, 
 when  there  was  fomewhat  elfe  upon 
 which  that  effedt  had  a  nearer  depen- 
 dance. 
 
 We  have  another  like  inftance  to  the 
 fame  purpofe,  in  this  very  Chapter  con- 
 cerning Ahrabam.  It  was  quefticnlefs 
 a  hard  duty  for  him  to  leave  hhs  Counrry 
 and  his  Fathers  houfe,  to  be  a  Sojourner 
 in  a  ftrange  t.and :  but  that  which  en- 
 V  ccuraged 
 
lo  The  Firji  Sermmy 
 
 coaraged  him  to  obey  God  in  this  cam- 
 mand ,  was  a  /louble  reward  which  he 
 expedied  :  i.  Temporal,  that  he  ihould 
 receive  that  place /.-;r  Ins  h-beritancey  v.  8. 
 X.  EterMal,  a  City  that  hath  FounJationSy 
 wfjoje  Builder  and  Maker  is  God  ^  v.  lo. 
 
 So  in  the C/jj/>/^r  immediately  before 
 this,  ver.  34  tiie  ."SpylUe  fpeaking  of 
 lome  who  are  enabled  to  take  joyfully 
 the  Jpoiiing  of  their  goods  ,  he  renders 
 this  as  their  chief  realcn  that  encoura- 
 ^ti  them  to  ir,  becaufe  they  k}2eiv>  in 
 themjehes  that  they  had  in  Heaven  a  far 
 letter  and  a  mort  endurini^  Su^hjlance, 
 That  which  made  Si,  Tad  himfelf  to 
 2  Cor.  4.  efteem  thofe  temporal  afflictions  to  he  hut 
 '^*  U^ijt  and  rricraentary  ,   was  the  coDiide- 
 
 racion  of  that  far  more  exceed  in  7^  and 
 eternal  weight  of  glory  in  the  Heavens. 
 Upon  rhis  ground  it  is,  that  ourChriitian 
 P/ogreh  h  {o  often  in  Scriprure  corn- 
 pared  unro  a  Race^  where  mc::n  put  torch 
 theiiifvlves  ro  cr.e  utrnoli  ,  and  all  for 
 the  hopes  of  obraining  a  Crowds,  And 
 iCor.  9  in  rt  fcrence  to  this  doth  the  Apofile 
 25.  profefs  of  him(c!f,   that  he  did  follcw 
 
 after,  a^ni  reach  fort h^  and prefs fcnoard 
 to  the  mark  ,  that  is,  he  did  Arain  hiro- 
 feh^  with  his  utmoft  dih^ence  and  in- 
 duilfv,  and  all  for  apr.i^  {fo  it  follows) 
 
 for 
 
on  Hebrews  XL  26.  11 
 
 far  the  prm  ofths  high  callwg  of  God  in 
 Chirft  ,  Philip.  3.  12,  13,  14. 
 
 It  were  eafy  to  cite  abundance  oi  ^^t.^n. 
 other  Scriptures  to  this  purpofe  ,  but  ^i'cohi\\ 
 1  haften  to  the  Reafonsof  the  point.  4. 5. 
 
 1.  From  that  Prime  and  Fundimen-  ^^^-^^o- 
 tal  Law  of  Nature ,  whereby  every  i  r;4?6. 
 created  thing  is  by  its  mod  powerful  '9. 
 2nd  immediate  inftinds  carried  out  to 
 its  own  confervation.  Nothing  is 
 more  tffintial,  not  only  to  rational^  but 
 even  to  fenfitive  Nature,  than  that  ic 
 ihould  principally  feek  iis  own  con- 
 tinuance and  well  being,  and  all  other 
 things  only  in  order  to  this:  So  that  ic 
 may  jufUy  be  queflioned  ,  whether  ir 
 bein  it  f:lf  poffible,  or  confiftenc  with 
 this  Principle  of  Nature,  for  a  Man  to 
 love  any  thing  Ojore  than  himfelf ,  or 
 Rotforhimfelf ,  upon  fome  account  or 
 other?  I:  is  granted  on  all  hands,  that 
 our  chief  end^  our  fummum  hoimm^  is  our 
 own  happinefs :  All  the  difference  is, 
 w herein  this  happinefs  doth  confifl:  fome 
 placing  it  in  l\vc  prejsnt  enjoyments  of  this 
 Life,  others  in  the  future  good  things 
 of  another  World  ;  one  Man  is  for  the 
 Court  cf  Egypt^  and  to  he  called  the  Son 
 ^/Pharoah's  Daughter ;  another  ui!l  ri- 
 ihOT  chnfe:  JffLidion  and  reproach  for  the 
 
 •  c  •  pre- 
 
1 1  The  Firji  Sermon^ 
 
 prefent,  in  expectation  cf  fome  better 
 reward  afterwards.  And  though  both 
 do  vaftly  differ  about  the  (everal  ways 
 and  means  which  they  propofe  to  them- 
 felvts ,  yet  they  do  and  muft  agree  in 
 the  fame  general  fcope  and  end  of 
 happinefs.  So  that  according  to  this 
 Principle ,  to  aim  chiefly  at  our  own 
 well-being,  is  not  only  permiffively 
 lawful  (as  I  faid  before)  a  thing  which 
 we  may  do;  nor  is  it  neceffary  only  by 
 way  of  precept,  beirg  that  which  a 
 Man  ought  to  do  as  his  Duty;  but  'ti5 
 likewife  eflentiaiiy  neceiTary  to  cur 
 very  nature;  fo  that  every  Man  muft 
 doit,  norcanhe  dootherwife. 
 
 For  the  clearer  explication  of  this^ 
 Ifliallcrave  leave  to  remember  you  of 
 that  diftindion  which  I  have  clfewhere 
 had  occafion  to  infill  upon  ,  betwixt 
 Natural  Principles^  and  Moral  Duties. 
 
 I,.  By  natural  Principles^  I  mean  fuch 
 kind  of  imprefiions  ,  as  are  originally 
 ftamped  upon  the  nature  of  things, 
 U' hereby  they  are  fitted  for  thofe  ler- 
 vices  to  which  they  are  defigncd  in 
 their  Creation:  The  Ads  of  which  are 
 neceiTary,  and  under  no  kind  of  liberty 
 of  being  fufpended.  Herein  did  the 
 Wifdom  of  the  Creation  confift  ,  that 
 
 God 
 
o?i  Hebrews  XL  2  6.  ij 
 
 God  was  pleafed  to  endue  the  kinds 
 of  things  ,  with  fuch  natures  ,  and 
 principles  ,  as  might  accommodate 
 them  for  thofe  works  to  which  they 
 were  appointed.  And  he  Governs  all 
 things  by  fuch  Laws  ,  as  are  fuited 
 to  thofe  feveral  natures  ,  which  he  had 
 at  firft  implanted  in  them..  The  mofl: 
 univerfal  principl:^  belonging  to  all 
 kinds  of  things,  is  felf-prefervation  , 
 which  in  Man  (being  a  rational  Agent) 
 is  fomewhat  further  advanced  to  ftrong 
 propenfions  and  defires  of  the  Soul  , 
 after  a  ftate  of  happinefs ,  which  hath 
 the  predominancy  over  all  other  in- 
 clinations ,  as  being  the  fupreme  and 
 ultimate  end  ,  to  which  all  particular 
 defigns  and  actions  muft  be  fubfcrvient. 
 
 2.  By  Moral  Duties  I  mean  ,  fuch 
 Hibits  or  Anions  as  are  the  mofl  pro- 
 per means  for  the  attaining  of  this  end. 
 About  thefe  we  have  a  liberty  of  Ad- 
 ing;  to  which  we  are  to  be  induced  in 
 a  moral  way  ,  by  fuch  kind  of  Argu- 
 ments and  Motives ,  as  are  in  them* 
 felves  fufEcient  to  convince  the  reaion. 
 
 So  that  felf  love,  and  the  propofing  of 
 
 happinefs  as  our  chiet  end,  though  it  be 
 
 the  Foundation  of  Duty ,  thai  hafjs  or 
 
 iuhjlratum  uDon  which  the  Law  is  foun- 
 
 '  ded. 
 
14  TheFirJl  Sermon^ 
 
 ded,  yet  it  is  nor  properly  a  moral  duty  ; 
 becaufe  every  Man  muft  do  it  necefla- 
 rily,  nor  can  he  do  otherwife. 
 
 Now  to  luppofe  that  the  Holy  and 
 Wife  God  fhould  impofe  any  thing  as 
 a  duty  upon  his  Creatures,  which  is 
 inconfiilent  with  thofe  principles  that 
 he  himfelf  hath  implanted  in  their  na- 
 tures ,  in  their  firft  Creation ,  is  an 
 apprehenfion  as  abfurd  in  it  (elf  as  it  is 
 unworthy  of  God. 
 
 This  natural  Principle  of  endeavour- 
 ing after  happinefs,  is  the  Foundation  of 
 all  Moral  Duties  :  For  the  higheft  moral 
 inducement  or  motive  to  perfwade  men 
 to  any  thing,  is  to  reprefent  fuch  a  thing 
 asneceflary  totheir  happinefs,-  fo  that 
 our  Obligation  to  Duty,  is  from  the 
 Law  of  God  ,  but  the  great  motive  to 
 it  Is  Love  to  our  felves,  and  a  natural 
 defire  of  happinefs. 
 
 X.  From  the  chief  fcopc  of  all  thofe 
 promifes  and  threats  fo  frequent  in 
 Scripture,  which  are  certainly  intended 
 for  tins  very  purpofe  to  excite  and 
 quicken  us  in  our  Obedience.  Now  it 
 cannot  be  denyed ,  but  that  'tis  our 
 duty  to  make  that  the  aim  and  end  of 
 ouradions,  which  the  Scripture  it  feif 
 propofes  to  be  fo  ;  namely y  to  avoid  the 
 
 evil 
 
0/z  Hebrews  X!*  16. 
 
 evil  and  obtain  the  good  thirein  men- 
 tioned:  Deut.  30.  19,  2.0.  After  that 
 large  Catalogue  ot  Mercies  and  Judg- 
 ments before  recited  ,  Alofes  i^uts  them 
 in  mind,  that  lie  hzifet  heforc  them  that 
 day  ,  life  and  death  ,  blejJiHgayjd curjtngy 
 therefore  chufe  life^  that  then  and  thy  feed 
 mayejl  live^  &c.  upon  this  account  it  is 
 ihat  leveral  Precepts  in  Scripture  are 
 prefs'd  upon  us  with  \o  many  afF^idi- 
 mate  infinuations  taken  from  the  con- 
 fideration  of  cur  own  good  :  Deut,  5-, 
 29.  Oh  that  there  were  juch  an  heart  in 
 them ,  that  tl}€y  would  fear  me  ,  and  keep 
 my  Ccmmandments  always^  that  it  might 
 he  well  with  them  ^  and  their  Children  after 
 them.  And  Chap.  6.  v.  24.  The  Lor  J 
 Commanded  us  to  do  all  thefe  things  for  cur 
 good  always ,  that  he  might  pre/erve  us 
 alive, ^&c.  Now  I  lay,  it  is  not  oni}^ 
 lawful,  but  'cis  our  duty  fo  ferve  GaJ 
 upon  his  own  Motives  and  Encourage- 
 ments ,  and  to  make  that  a  princip.al 
 realonand  end  of  our  obedience, wiiich 
 he  himfeif  propt^Ies  to  us  under  thofc 
 Consider  at  ions. 
 
 3.  From  the  nature  of  that  Principle, 
 which  hach  the  chief  influence    upon 
 the  very  lifi  and  adions  of  every  Re- 
 ligious Man.  aad   that  is  Faith,     The 
 •      '  jtiJl 
 
i6  7he  Firjl  Sermorty 
 
 jujl  (hall  live  hy  Faith.  As  Reafon  is 
 the  Foundation  of  all  humane  acSions, 
 fo  is  Faith  of  Religious  duties.  And 
 every  one  under  the  notion  of  Juft  or 
 Religious  y  is  aded  by  this  principle 
 of  Faith ^  as  brutes  are  by  Sence^  and  Men 
 by  Reajon.  Now  Faith  ^  v.  r.  is  the 
 fuhjlance  of  things  hoped  for  y  and  the 
 evidence  of  things  not  feen.  Where 
 among  the  things  hoped  for  ,  and  not 
 ittn  y  are  clearly  meant,  thehappinefs 
 and  falvation  which  we  expecft  here- 
 after, the  rewards  of  a  better  life,  which 
 Faith  doth  as  really  difcern  in  the  pro- 
 mifes,  as  if  they  were  adually  prefent 
 to  the  Senfe.  Hence  it  is ,  that  Salva^ 
 tioH  is  faid  to  be  the  end  of  our  faith, 
 receiving  the  end  of  your  Faith  even  the 
 Salvation  of  your  Souls  y  I  Pet.  I.  9.  So 
 then  if  all  Religious  adJions  be  derived 
 from  Faith  ,  as  the  main  root  aud  prin- 
 ciple of  them,  and  if  Faith  doth  chiefly 
 refer  to  the  rewards  hoped  for,  and  not 
 feen  ,  then  it  miift  needs  follow  ,  that 
 it  isasneC'fTjry  for  a  believer  to  have 
 a  principal  aim  at  the  rewards,  as  it  is 
 forhim  to  live  by  Faith:  And  that  he 
 may  as  well  pretend  to  be  above  the  life 
 of  Faith,  as  to  be  above  the  help  of 
 thofe  encouragements  of  the   rewards 
 
 and' 
 
on 
 
 Hebrews  XI.  so.  17 
 
 and  promifes  propofed  in  Scripture  ^ 
 and  fo  far  as  Faith  hath  ^n  influence 
 upon  our  Religious  adions ,  (o  far 
 mufl:  we  refpedi  the  recompence  of 
 reward. 
 
 4.  From  the  nature  of  our  Love^ 
 which  is  another  Principle,  whereby 
 the  Soul  is  adted  and  carried  on  ,  in 
 all  its  attempts  and  profecutions.  Now 
 the  proper  objed  of  Love  ,  is  not  fo 
 much  that  which  is  ahfoh^tely  good 
 in  in  felf ,  as  that  which  is  relatively 
 fo  to  us.  And  this  being  rightly  un- 
 derftood  will  give  very  much  light 
 unto  the  chief  difEculties  about  the 
 Point  in  hand:  'lis  true  indeed  ,  there 
 are  in  the  Deity  ,  Attributes  of  fuch  a 
 fuperlative  goodnefs  ,  that  of  them- 
 klves  they  do  deferve  infinitely  more 
 than  the  bed  of  our  affed:ions  ;  but 
 yet  they  prove  afFedlual  to  the  winning 
 over  of  our  love  and  defires  fo  far 
 only ,  as  they  are  apprehended  to  be 
 convenient  for  us.  And  therefore  the 
 exadeit  Schoolman  ,  who  fpends  moll: 
 ofhis  time  and  endeavours  in  the  con- 
 templation of  thofe  tranfcendent  ex- 
 cellencies which  are  to  be  found  in 
 the  Deity ,  after  all  his  Studies  may 
 find  his  heart  as  co'd  ^nd  ftupid  ,  ss 
 C  trie 
 
1  8  The  Firft  Sermon^ 
 
 the  mod  ignorant  man,    Thefe  things 
 may  raife  his  wonder^  but  not  his  af- 
 fe^iofis^  or  in  the  phrafe  of    a    good 
 Divine  ,  they  may  dazle   his  mderjland- 
 ing  into  a  more    di/tewpered  ignorance  y 
 hut  will  never  he  ahle  to  ravifh  his  Soul 
 with  thofe  angelical  flames  of  love  ,    which 
 fanttifiedmendofeelcn    Earthy  and  the 
 glorified  Saints  do  fully  enjoy  in  Heaven, 
 Hence  it  is ,  that  though  the  Devil  doth 
 underiland   thofe    abfolute  perfections 
 in  the  divine  nature  better  than  any 
 man  in  the  World,  as   that    God    is 
 moll  wife,  mod  holy  ,  moft  glorious; 
 yet  he  doth  not   love    him  ,  becaufe 
 he  himfclf  cannot  receive  any  benefit 
 by  him.     And  upon  the  fame  ground 
 is  it,  that  though  a  man  fiiculd   be  fuf- 
 ficiently  perfvvaded  ,  that   his   neigh- 
 bour hath   more  grace  than   himfelf, 
 and  fo  is  abfolutely  more  lovely  5  yet 
 he  is  not  bound  to  love  his  neighbour 
 better  than  himfelf ;  becaufe  it  is   not 
 abfolute,  but  relative  good,  that  is  the 
 fcrefi  ground  of  love.     And  tlierefore 
 the  beloved    Dilciple    who   had    moil 
 skill  in  the  nature  of  this  grace,  tells 
 \x^^  thut  voe  loved  God  hecattfe  he  loved 
 tisfirJK  I  Joh.  4    19.     Implying  fom.e 
 kind  of  n  vCeilicy  of  apprehending  God 
 
 under 
 
on  Hebrews  X  I.  2  6.  't  p 
 
 under  the  notion  of  a  Friend  or  a 
 Saivour  ,  before  we  flial!  love  him. 
 /le  that  comes  to  GoJ  mufi  look  upon 
 him  as  lu^im^t^^  aRewarder,  v,  6. 
 Now,  I  fay ,  if  God's  love  to  us ,  muft 
 be  thechief  reafonof  our  love  to  him, 
 then  it  is  neceflary  for  us  in  our  befl: 
 fervices  to  have  a  principal  refpedi 
 unto  the  reward,  and  thofe  things  which 
 to  us  may  be  moft  advantageous.  To 
 which  I  ihall  add  ,  That  the  phrafe  of 
 loving  God  with  all  our  hearts  ,  with  all 
 our  fouls  ,  and  with  all  our  might  (^  fo 
 frequent  in  Scripture  )  doth  fignifie  no 
 more  ,  than  loving  him  as  our  chief 
 end.  We  are  ailov^^ed  to  love  other 
 things  in  fuch  a  meafure  and  proportion 
 as  they  are  conducible  to  our  real  hap- 
 pinefs,  and  as  they  are  fubordinate 
 ends:  But  our  chief  and  ultimate  end  is 
 faid  to  have  all  ,  becaufe  it  compre- 
 hends under  it  all  the  intermedi- 
 ate. 
 
 f.  Unto  thefe  I  m:ght  add  a  fftb 
 Reafon ,  from  tbofe  eminent  examples 
 in  Scripture  to  this  purpofe.  That  of 
 Adam^  who  whilft  he  was  in  the  per- 
 fed:  ftate  of  innocence ,  and  confequent* 
 ly  could  not  have  any  fuch  reludancy 
 or  weaknefs  in  his  nature,  which  might 
 C  i  maKe 
 
to  The  Firjl  Sermon, 
 
 make  a  good  duty  feem  difficult;  yet 
 Gcd  favv  it  neceflary  for  him ,  that  his 
 obedience  fhould  be  fenced  about  with 
 prom ifes  and  threatnings.  Do  this  arid 
 Gtn  2. 17.  i^yg^  j-j,^  j^y  fj^^^  ^^^^ji  thereof  then  Jhalt 
 
 dye  the^eath.  And  therefore  certainly 
 it  is  not  poflible  for  us ,  who  have  cor- 
 rupted natures,  to  attain  unto  any  per- 
 fedion  above  this.  Nay,  oiChriH  him- 
 felf ,  it  is  recorded  in  the  next  Chapter 
 to  this,  verf.  z.  That  he  endured  the  Crofs, 
 and  defpifed  the  P:ame  for  the  joy  that  ivas 
 fit  iefcre  him.  And  fo  too  in  the  fifth 
 Chap,  verf,  7,  8.  He  was  afraid^  and 
 learned  obedience  hy  the  things  which  he 
 fuffered.  Now  you  know  that  our  Saviour 
 was  perfedt  Man:  perfed  in  regard 
 cfallthofe  things  which  are  eflentially 
 and  neceflarily  annexed  to  our  natures , 
 and  perfed:  too  in  refped  of  that  ut- 
 moft  holinefs  of  which  in  this  life  we 
 are  capable  ;  and  therefore  if  he  ac- 
 cording to  his  humanity  were  thus 
 quickned  in  his  obedience,  by  hopes 
 of  revvarc^  and  fears  of  fuffering  ,  cer- 
 tainly then  lis  impofJible  for  us  whilft 
 we  are  in  this  World  to  be  ever  above 
 fuch  helps. 
 
 Iflial! 
 
o;i  Hebrews  XF.  16.  21 
 
 1  fliall  need  to  fay  no  more  for  con- 
 •firmation  of  the  Point.  There  are 
 many  Objedions  againft  it  ,  as  being 
 ■befide  the  common  road  and  opinion; 
 fome  of  the  chief  of  thefe  ,  I  fliall 
 endeavour  briefly  to  examine  and 
 anfwer,  and  then  proceed  to  Appli- 
 cation. 
 
 The  ({x&OhjeclioH  may  be  from  that  ^-  ohje^, 
 common  notion  of  Mercenary  love  and 
 fervilefear ,  which  are     ufually    thus 
 defcribed  ,   when  we  do   good  out  of 
 love  to  the  reward  that  belongs  to   ir, 
 and  avoid  evil  out  of  fear  of  thofe  judg- 
 iiients  that  may  follow  upon  it.     And 
 thefe  are  frequently  condemned  as  fin- 
 ful  affedions,  belonging  to  the  Devil 
 and  wicked  men  ,  and  no  way  agree- 
 ing to  one  that  has  the    nature   of  a 
 Child.     To  which  purpcfe  are   thofe 
 common  fayings  ,  Odermt  peccare  niali     J^\r.  -v^p^ 
 formtdine pQsnce :  And  that  of  St.  Atiguflhj  ^J^^^'*^^ 
 Qui  Gehennas  metuit ,  non  peccare   metuit     ^^^.^/^/^Vj 
 [ed  ardere ;  ille  autem  peccare  metuit^   qui    .  ^J7     ^ 
 peccatum  ipfum  ficut  gehennas   edit.     He      '   "^  " 
 that  is  re  a  rained  from  finning  I)  the  fear    . 
 of  He  II J  is  notfo  much  afraid  to  fin  as  to 
 he  damned;  he  only  doth  truly  fearfin^  who 
 hates  it  as  he  does  Hell  ;  wdth  divers  the 
 like  fpeeches. 
 
 C     3  Fc: 
 
%  I  7 be  Firjl  Sermon, 
 
 $oL  For  attfiver  to   this:  i.   As   to  the 
 
 authority  of  fuch  ufual  opinions  or 
 fayings  ,  'tis  conftderable  that  the 
 AfTerrion  here  maintained  ,  being  ac- 
 fcnowledged  to  be  a  Paradox,  it  can- 
 not therefore  in  reafon  be  cxpe<9:ed , 
 that  bare  humane  Teftimony  fhould 
 be  looked  upon  as  of  any  fptcial  force 
 againfl:  it.  Andtofpeak  as  the  truth 
 is,  'cis  too  common  a  fault  amongft 
 good  Divines  to  take  up  general  no* 
 tions  upon  truft  ,  without  applying 
 them  to  the  Rule  by  a  particular  ex- 
 amination. 
 
 z.  As  to  the  reafon  of  this  Ob- 
 jedion ,  I  humbly  conceive  with  fub- 
 mifTiGn  ,  that  the  proper  nature  of 
 fervile  fear  ,  is  to  drive  us  from  God 
 in  rebellion  and  difloyalry ,  rather  than 
 to  him  in  obedience  and  fubmiflion. 
 Snd  therefore  the  Metaphor  is  taken 
 from  a  Slave ,  in  u  horn  the  fear  of 
 his  Mafter  makes  him  run  away  from 
 •  him,  anddefire  that  he  may  not  re- 
 turn to  him  again  ,  as  it  was  with  the 
 ■^nulek ire's  fer va nr  ,  i  Sam.  30.  15. 
 V/hcn  men  are  afraid  of  God,  and  fly 
 from  him  as  an  enemy ,  whofe  ruine 
 they  wiOi,  according  to  that  common 
 faying  :  J^nem  quifque  meruit y  periife 
 '  c^f^tit^ 
 
0/1  Hebrews  Xl  i6.  15 
 
 expetit :  So  that  a  man  cannot  do  good 
 ouiofafervile  fear,  this  doth  not  put 
 him  upon  the  performance  of  his  duty, 
 but  of  his  lufts;  fuch  was  that  fear  in 
 Adam  ,  which  made  him  fly  from,  and 
 endeavour  to  hide  himfelf  and  his  laulcs 
 from  God;  fuch  was  that  in   Saul  and  ,sar».n- 
 %das ,  which  made  one  of  them  run  4- 
 upon   his  fword ,  and   the   other    to 
 ftrangle  himfelf    The    difpofuton    of 
 a  child  is  fear   mixed  with  love:  The 
 fear  of  the  rod  may  bring  a  child  to 
 his  father  in  filial  obedience  ,  tho  it 
 drive  the  fervant  from  his  Mafter  in 
 a  flavifli  difloyalty.     And    fo  likewife 
 for  Mercenary  love  ;  which  is  when 
 reward  can  hire  us  to  any  thing  viith- 
 out  any  confideration  ot  the  good  or 
 evil  of  it,  as  in  thofe   two    exarrples 
 ci  SauUndJu^as,  one  of  whom  would 
 difobey  God  to  win  the  fpoils  ci    his 
 enemies,  and    the   other   betray  his 
 Mafter  for  thirty  pieces  of  filver.     Such 
 wasthata!foin5^/^rf»»,  of  whom  tlie 
 ApoHleizvh  ,  thu  he  loved  the  wiges  of  ^  pa. 
 mrighteoufnefs  ,    becaufe  of  his  ftrong  .;• 
 inclinations  to   curfe    Ifrael  ,  that  he 
 might  obtain  Balaacs  reward. 
 
 C  4  'Tis 
 
2  4  TfjC  Ftrjl  SermoHy 
 
 'TIs  true  indeed,   if  there  be  in  a 
 
 man'sheart  any  fecret  defire  of  liberty 
 to  fm  ,  and  a  grief  becaufe  there  is 
 punirtiment  annexed  to  it ,  fuch  a  dif- 
 pofition  of  the  foul  is  unqueftionably 
 evil;  and  of  fuch  alone  it  may  be  truly 
 faid^,  that  he  does  not  fear  to  Ua  ,  but 
 to  be  puniftied ,  as  St.  Jujim  fpeaks. 
 And  }ct  it  does  not  follow  but  that  fin 
 ought  to  be  avoided  for  the  purufh- 
 incnt  denounced  againfl  it.  And  he 
 u'ho  out  of  confideration  of  punifli- 
 ment  is  afraid  to  offend  God  (fuppofing 
 that  he  doth  not  in  his  heart  adually 
 defire  any  thing  againft  the  Law  and 
 luftice  of  God  )  fuch  an  one  doth  as 
 he  ought  ;  for  punifliments  are  truly 
 to  be  feared ,  and  they  are  therefore 
 propofed  in  Scripture  to  deter  ns  from 
 iinning. 
 s.plj.v?.  ^  Another  Ohjemion  is  this  ;  If  in 
 our  obedience  v.e  may  chiefly  aim  ac 
 cur  own  private  benefit ,  then  it  feems 
 that  u  e  may  love  our  felves  better 
 than  God  ;  nay  tlien  we  fee  up  our 
 idves  in  his  room.  For  that  which 
 V.  e  propofe  ss  our  chief  end  ,  that 
 ue  make  our  God:  And'this  (fays  one) 
 is  the  higheiT:  impiety  imaginable  ; 
 why,  a  man  ha^d  belter  pull  the  Sun  out 
 
 :       ■  '  of 
 
ow  Hebrews  XL  i6.  25 
 
 of  Heaven  than  pull  God  thence,  which 
 he  doth  whilfl:  he  makes  a  Deity  of 
 himfelf.  'Tis  not  better  than  the  /«- 
 Jians  Idolatry ,  who  adore  the  Devil ; 
 nor  lefsabfurd  than  the  Egyptians  De- 
 votion ,  who  worfliip  the  Onyons 
 and  Leeks.  God  is  to  be  loved  for 
 himfelf;  and  to  love  him  for  anything 
 elfe  ,  were  to  place  fomewhat  above 
 him. 
 
 Foranfwer  to  this,  you  may  plcafe  so/. 
 to  remember   what    was    faid   before, 
 That  we  do  then  make  God  our  chief 
 end ,  and  give  him  thatjupreme  honour 
 which  he  expeds,  when  we  place  all 
 ourhappinefsinthe  enjoyment  of  him. 
 He  doth  not  propofe  himfelf  to  us  in 
 Scripture  as  abftraded  from  our  good, 
 but  as  comprehending  it.     So  he  telis 
 Abraham^  I  am  thy  exceeding  great  reward:  Gm.  ij.r. 
 So  that  the  loving  of  God  for  himfelf 
 and  his  own  excellency,  fo  much  talked^ 
 of  in /^/yi^/c^/ Divinity ,  is  but  another^ 
 name  ,  'tis  not   another  thing,    from 
 Heaven  and  Salvation  :  For   the"  enjoy- 
 ment of  God  is  Heaven.     And    as   a 
 man's  love  is  to  any  thing  ,  fo  muft  his 
 defire  be  of  enjoying  it.     Nor  can  it 
 otherwifebe,  but  that  if  God  be  cur 
 ohjt^ive  happinefs ,  our  enjoyment  oi 
 <         -  -         him 
 
26  The  Firjt  Sermon y 
 
 him  muft  be  our  formal  happlnefs. 
 The  force  of  this  Argument  fuppofes 
 thofe  things  to  be  feparated  and  oppo- 
 fed,  which  do  neceflarily  involve  one 
 the  other. 
 j.ohje^,  3.  A  third  Ohje^ion  may  be  from 
 thofe  two  great  examples  of  Mofes  , 
 the  inftance  of  the  Text ;  and  St.  Pauly 
 /v  as  fome  think  ,  the  Pen-man  of  it, 
 
 I.  As  for  Mofes  ^  we  read  of  him, 
 that  he  was  fo  defirous  of  his  brethren's 
 pardon  ,  that  rather  than  his  requeft 
 for  them  fliould  be  denied  ,  he  would 
 have  his  own  name  hlotted  out  of  the 
 Book  of  Life y  Exod.    Ji.    31. 
 
 X.  And  St.  Paul  fpeaking  of  the  re- 
 jedion  of  the  Jews^  profefles  that  h3 
 wilhed  himfelf  to  he  an  Anathema  from 
 Chrift  ,  for  his  brethren  and  kinfmen 
 according  to  the  fie jh^  Rom.  9.  3.  From 
 whence  it  may  feem  that  thefe  holy 
 men  bad  fo  fully  caft  off  all  refpeflts  of 
 their  own  ,  that  they  could  wifli  them- 
 felves  damned  for  the  Salvation  of 
 their  brethren.  So  far  were  they  from 
 aiming  principally  at  the  recompence 
 of  reward. 
 
 To  that  of  Mofes,  I  anfwer  :  'Tis  evi- 
 dent from  the  Context ,  that 'tis  to  be 
 underitood  of  temporal    death  ,    not 
 
 eternal. 
 
 Sol 
 
on  Hebrews  XL  1 6.  t? 
 
 eternal.    In  the  loth.  Verfe  of  that 
 Chapter,  God  had  told  Mofes,  that  if 
 he  would  let  him  alone  ,  to  deftroy   that 
 People  for  their  Idolatry  ,    he    would 
 make  of  him  a  great  Nation  ,    ver,  32. 
 Mojes  rather  defires  that   God   would 
 fpare  the  People  ,    and  deftroy  him  ; 
 rather  than  not  forgive  their  fin  ,    hlot 
 me^  I  pray  thee^  out  of  the  Book  which  thou 
 hajt  writteff.     The  phrafe  of  a  written 
 Book,  being  a  metaphorical  expreffion, 
 f  and  fignifying  no  more  than  the  pur- 
 ^pofeotGod,    which  he  hath  decreed 
 within  himlelf  in  reference   to   future 
 events  ;  fo  that  to  be  cut  off  by   an 
 untimely  death  ,  is  to  be  blotted  out 
 of  this  Book.     Nowtodie  for  a  man's 
 Country  is  no  more  than  what  every 
 (  wife  and  valiant  man  is  ingaged  to  by 
 \  the   Rules  of  Morality.    There  being 
 ^  a  happinefs  beyond  and  above  a  tem- 
 poral life,  which  may  be  purchafed  by 
 fuch  fufterings. 
 
 As  to  St.  PauPs  wifh  of  being  an  Jna' 
 themafromChri/l^  fjch  a  dcfire  if  un- 
 derftood  in  the  ftrideft  fenfe  of  it, 
 cannot  be  lawful  upon  any  condition; 
 the  reafon  is  ,  becaufe  a  man  cannot 
 properly  be  sin  Anathema  from  Chrijl , 
 unlefshebeina  ftate  of  fin  ,  and  con- 
 
 fcquenly 
 
2  8  The  Ftrfi  Sermon^ 
 
 5>fequenly  an  enemy  to  God,  as  well 
 as  in  a  ftate  of  milcry.  And  there  is 
 no  imaginable  condition  that  can  make 
 it  lawful  for  a  man  to  wifli  himfelf  in 
 a  ftate  of  fin  :  Befides,  that  it  implies 
 agrofs  contradi(9"ion  ,  as  if  a  man  out 
 of  the  zeal  of  his  love  to  God,  >l]iou!d 
 wilb  himfelf  to  be  an  enemy  ro  him, 
 and  to  be  eterr^ally  feparaitd  from 
 him. 
 
 Or  if  any  fhall  fuppofe  the  meaning 
 of  his  wilh  to  be,  That  he  might  be 
 only  feparated  from  the  enjoyment  of 
 Chrift  ,  without  being  an  enemy  to 
 him  :  Befides  that  this  is  incon- 
 fiftent  with  the  Divine  goodnefs,  that 
 thofe  who  love  him  in  the  higheft 
 degree,  ihould  be  debarred  from  the 
 enjoyment  of  him:  It  hath  in  it  like- 
 wife  a  plain  contradidion  to  the  nature 
 of  love  and  zea!. 
 
 The  proper  notion  of  loving  any 
 thing  with  all  our  might  ,  is  fo  to 
 efteem  and  dcfire  it  as  to  place  our 
 chief  hsppinefsin  the  enjoyment  of  ic. 
 And  zeal  is  nothing  eife  but  a  warm 
 anger  agaiaft  any  tiling  which  may 
 hinder  us  in  this  fruition.  So  thot  for 
 a  man  out  of  the  Zeal  of  his  love  to 
 God ,  to  be  content  not  to  enjoy  him, 
 
 mufl: 
 
on  Hebrews  XL  16.  29 
 
 muft  needs   be   a  plain    contradi(9:ion. 
 
 And  as  for  fuch  a  degree  of  love  to 
 our  brethren  as  the  ftridieft  fcnfe  of 
 thefe  words  doth  imply ,  it  is  neither 
 lawful,  nor  poffible:  i.  Not  lawful, 
 becaufe  God  hath  propofed  the  love  of 
 our  felves  as  the  pattern  of  our  love  to 
 others  ;  and  it  is  not  fit  that  in  draw- 
 ing the  portraiture  ,  we  (hould  fpoil 
 the  pattern.  That  order  in  Charity 
 to  which  we  are  obliged  doth  not 
 permit  this.  2.  Not  poffible  ,  becaufe 
 fuch  a  love  would  be  in  fome  fenfe 
 greater  than  that  which  Chrift  fliewed 
 unto  the  VVorld  ,  and  greater  than  that 
 hath  no  man  ^  Joh.  15.  13.  So  that  this 
 phrafe  is  not  to  be  underftood  in  the 
 ftrideft  literal  fenfe  ;  or  if  it.  lliould, 
 'tis  by  no  means  lawful,  and  thi^refore 
 not  tobe  drawn  into  example. 
 
 What  the  moft  proper  and  genuine 
 fenfe  of  that  Scripture  may  be  ,  is 
 not  fo  eafy  to  determine.  Sr.  H'tetom 
 underflands  it  de  cccificne  corporally  fo 
 making  it  equivalent  with  that  other 
 faying  of  the  fame  Apojile  ,  i  Thef.  2. 
 8.  We  were  willing  to  have  imparted 
 unto  you ,  not  the  ^ofpel  of  God  only  , 
 lut  alfo  our  Souls  ,(^QT  lives)  hecaufe 
 ye  were  dear  unto  us*     So  Chrift  is  faid 
 
3  o  The  Firji  Sermon^ 
 
 to  he  made  a  cur fe  for  us  ,  by  reafon  of 
 that  ignominious  death,  &c. 
 photiuj.  SotUQ  Others  would  have  the  fenfe 
 of  it  thus  interpreted  ;  I  could  wifh 
 you  were  made  partakers  of  the  true 
 faith  ,  though  I  were  as  yet  alienated 
 from  it. 
 Dr.  Ham-  Others  by  this  phrafe  of  Anathema 
 '"°"^-  from  Chrifi ,  fuppofe  to  be  meant  Ex- 
 communication from  the  Church  , 
 which  is  the  body  of  Chrift  ,  with 
 thofe  confequences  ,  which  did  com- 
 monly enfue  upon  it ;  oAa9p(^  azLpx,(^ 
 the  deflru^hn  of  the  fiefh  ,  /.  e.  feve- 
 ral  difeafes  and  temporal  affli(aions  , 
 which  the  Apoftle  was  content  to 
 undergo  for  his  brethrens  fake. 
 
 'ris  obferved  by  fome ,  that  amongfl: 
 the  Jem  (  unto  whofe  cuftoms  and 
 pradice  the  Apojile  doth  here  allude) 
 there  were  two  forts  of  Anathemas^ 
 the  one  HykdNidJui^  by  which  men 
 were  debarred  the  external  Commu- 
 nion of  the  Church  for  the  fpace  of 
 30  days:  The  other  Cherem,  which 
 did  extend  to  a  perpetual  exclufion 
 from  the  Church  by  execrations  and 
 curfes.  The  Ap'^file  he  ftiles  it  Am^ 
 thema  Maranatba.  'Tis  thought  that 
 his  wifliin  this  place  ,  doth  allude  only 
 
on  Hebrews  XI*  x6.  J  i 
 
 to  the  firft  of  thele ,  and  doth  import 
 only  his  being  content  to  undergo 
 fome  temporary  ,  fhort  feparation 
 from  the  Church  privileges ,  and  from 
 the  confolations  of  Chrift  ,  but  not 
 an  eternal  feparation  from  the  Spirit 
 and  Grace  of  Chrift. 
 
 Others  would  have  this  to  be  the 
 fenfe  of  the  words  ,  as  if  he  fliould 
 have  faid,  I  could  be  content  for  my 
 Brethrens  fake ,  not  only  to  vi^ant  the 
 honour  of  my  Apoftlefhip ,  but  in  re- 
 fpecflofmy  outward  condition  ,  to  be 
 the  moft  contemptible  araongft  Chrifti- 
 ans,  asthofearewhoare  Anathematized 
 or  Excommunicated. 
 
 That  which  to  me  feems   the  mod 
 rational  folution  of  this  difficult  Scrip- 
 ture ,  is  to  look  upon  it  as  an  Hyper- 
 bolical expreflon  (  of  which  we  have 
 feveral  other  inftances    in   Scripture ) 
 which  are  not  to    be  interpreted  ac- 
 cording to  the  ftrid  literal  fenfe  of  the 
 words  ,   but  according  to  the  drift  of 
 the  fpeaker  :  St  PW  being  under  great 
 prejudices    anriongft   his   Country-men 
 as  an  enemy  to  them,  for  his  deiedion 
 from    them  ,    and    adhering    to    the 
 Chriftian  sffemblies,    dcth   endeavour 
 to  vindicate  himfelf  from  thofe  pre- 
 judices, 
 
^1  7he  Tirjl  Sermon] 
 
 judices ,  by  a  moft  folemn  protefta- 
 tion ,  that  there  Was  nothing  imagi- 
 nable, and  poflible  for  him  to  do  or 
 fuffer  ,  for  their  benefit  ,  but  what  he 
 was  moft  ready  and  willing  unto.  So 
 far  was  he  from  deferving  to  be  thought 
 their  enemy  :  Which  fenfe  feems  like- 
 wife  to  be  favoured  by  the  verb  ou;^V^> 
 cptarim  ^  the  potential;  I  could  uifh, 
 ^  anfwerable  to  that  other  place.  Gal.  4. 
 15  /  learyou  record^  that  if  it  had  been 
 pojfihle  y  you  would  have  plucked  out  your 
 oivH  eyesy  and  have  given  them  to  me. 
 
 Hence  it  is  eafy  to  colle(2:  what  we 
 are  to  judge  of  thofe  expreffions  like 
 to  this,  afcribed  to  divers  others.    That 
 
 ^       i      ofoneofthePopilh Saints,  who  wifhed 
 
 ^  ""^  that  flie  her  felf  might  be  caft  into  Hell, 
 ^-'^^i^'^tc  upon  that  condition  that  flie  might 
 flop  the  mouth  of  it ,  fo  that  none 
 might  ever  enter  afterwards.  That 
 oiAnfelm:  That  if  Hell  and  Sin  were 
 fet  before  him,  he  would  rather  chufe 
 
 ^^"/-'f  Hell  ,   than  Sin:  That  he  had  rather 
 be  in  Hell  without  Sin  ,  than  in  Heaven 
 
 i-opla,  with  it:  That  of  another  ,  that  he  did 
 not  fo  much  fear  and  hate  the  torments, 
 as  the  blafphemies  of  the  damned  ; 
 with  divers  the  like  exprefllons  frequent 
 in  the  Popifli  Legend ,  and  Mjftical  Di- 
 vines. Now 
 
 X  . 
 
on  Hebrews  XL  i6.  95 
 
 ^ow  I  fay,  though  it  is  poflible  that 
 fuch  kind  of  fpeeches  may  proceed  from 
 thofe  that  are  good ,  in  fome  fpecial 
 zeal  and  heat  ot  their  affecflions ,  yet 
 they  are  not  from  a  ferious  confiderate 
 judgment  ,  but  being  compared  with 
 the  rule  will  be  found  to  be  unwary 
 boafling  exprefllons ,  pretending  to  a 
 higher  degree  of  fanitity  than  men 
 are  capable  of ,  or  than  is  required  from 
 them. 
 
 I  fear  I  have  been  too  long  in  con- 
 firmation of  this  Point  :  I  Ihall  be 
 but  very  brief  in  the  Application  of 
 it. 
 
 I.  This  may  ferve  to  confute  that 
 common  and  uncomfortable  error  ,  fo 
 frequenly  vented  both  from  the  Pulpit, 
 and  the  Prefs  ,  namely  ,  That  'tis  not 
 enough  to  prove  our  fmcerity  ,  that 
 we  are  able  to  do  good  out  of  love  to 
 the  reward,  and  fo  to  aviod  evil  for 
 fear  of  puniHiment ;  wicked  meri  may 
 gofofar  ;  every  one  that  is  fandified, 
 mud  be  able  to  hate  iin  ciiicfiy  for  ic.s  .C/n 
 own  deformity,,  and  to  love  goodnefs 
 for  its  own  comelinefs  and  beauty  ,  and 
 fo  farmake  the  glory  of  God  his  chief 
 aim  (norany  refpedof  his  own)  that 
 if  his  damnation  niiabt  conduce  more 
 D^  to 
 
34  The-  Fkfl  Sermon, 
 
 to  God's  glory,  he  were  bound  to  de- 
 fire  that ,  rather;  than  to  be  faved  : 
 Unto  thofe  that  talk  at  this  rate  ,  I 
 might  fuggeft  that  advice  of  the  Wife- 
 man,  Ecclef.  7.  16.  Be  not  righteous 
 ever- much,  ne/ther  tytake  thy  felf  over-w/fe, 
 why  fhonld(i  thou  deftroy  thy  felfl  That 
 is,  donot  picrend  to  fuch  hoiinefs*  as 
 ihpu  art  not  capable  of ,  this  is  to  he 
 ^ver-righteous  ;  do  not  invent  fuch 
 precepts  as  the  Scripairc  doth  not  prc- 
 s  Icribc,  this  is /z?  be  over-w/fe  ;  by  limi- 
 ting lalvation  unto  fuch  rules  as  thou 
 att  not  able  to  conform  unto,  thou 
 miyeft  be  faid  to  dejtroy  thy  Jelf.  \t 
 would  be  a  fufficient  confutation  of 
 fuch  men  ,  if  they  could  impartially 
 cXifuine  their  own  hearts,  what  that 
 rnoti^^e  is  which  hath  the  chief  in- 
 fluence upon  them  in  a!I  their  difHculc 
 ferviccs,  whether  or  no  it  be  not,  or 
 fhould  not  be  ,  the  promifts  of  the 
 Gv.fpel  apprehended  by  faith  ;  end  if 
 {o  ,  it  may  be  a  U^fxicienr  fhanie  end 
 check  to  them  ior  the  venting  of  (bch 
 docrrirKS.  ,  according  to  which  they 
 th^mlilves  triuil  needs  remain  in  a 
 comforclefs  conditiGn  :  St. Paul  reckons 
 vpon  it  us  being  a  good  degree  of  grace, 
 
 thac^ 
 
on  Hebrews  XL  26.  jf 
 
 that  he  was  able  to  look  more  at  the  2  cor.  4. 
 things  which  are  not  feen^  than  upon  the  i^- 
 things  which  arefeen. 
 
 'Tis  the  folly  and  peevifiinefs  of  our 
 natures  to   run  into  extremities  cf  all 
 kinds:  As,  the  generality  of   men  on 
 the  one  hand  to  iicentioufnefs  and   pro- 
 phanefs;   fo    fome  on  the  other  ,    to 
 frame   unto  themfelves    fuch   rules   of 
 holinefs  as  God  doth  not   require  ,  be- 
 ing wife  above  that  which  is  written.  Some 
 of  the  School  men  and   Myftical  Divines  sejf.    s, 
 have  been  fo  rigid  in  this  kind  ,  that  ^^^^'   ^* 
 the  Council  of  Trent  were  fain  to  make  a 
 particular  C^»f??;againft  them.     Wherein 
 they  denounce  an  Anathema  unto  any 
 one   who   fhall  fay  ,    '///  unlawful   for 
 a  man  to  avoid  fin  out  cf  the  fear  of 
 Hell 
 
 It  cannot  be  denied  but  that  there 
 is  a  vaft  difference  amongft  men,  in 
 reference  to  their  performance  of  du- 
 ties ;  as  for  an  unregenerate  perfon  , 
 he  cannot  fct  about  any  good  duty 
 without  much  pain  and  difquietnefs  ; 
 fpiritual  fervices  are  utterly  jigaioft 
 the  bent  of  his  inclinations ;  v'^'hen  he 
 is  engig'd  in  them  he  is  out  of  his 
 dement  >  like  a  Fiih  in  the  ain 
 D  %  Where-* 
 
^6  The  Firjl  Sermon^ 
 
 Whereas  on  the  contrary  ,  the  more 
 any  cne  grows  in  grace  ,  the  more 
 his  nature  is  fpiritualized  ,  the  more 
 amiablenefs  does  he  fee  in  the  ways  of 
 God  ,  and  he  can  walk  in  them  with 
 a  kind  of  complacency  and  naruralnefs, 
 as  letter  ^^greeing  with  his  fanQified 
 dcfires  ;  and  fcmetin'.es  perhaps  the 
 thought  of  God^s  excellencies,  may  in 
 refpcd  of  knk  be  atflualiy  more  in- 
 cumbent and  prelTing  upon  his  Spirit  y 
 than  the  confidcration  of  reward  5  but 
 that  which  in  a  man's  general  courfe, 
 is  the  root  and  pnncipal  encourage- 
 n-'cnt  againft  all  difficultjes,  muft  be 
 this  recompence  of  reward. 
 
 2  Let  us  be  exhorted  to  imitate 
 this  Eample  in  the  Text  :  In  all  our 
 temptations  and  difficuhies,  io  pro- 
 pofe  unto  cur  felvcs  thofe  great  and 
 precious  prcmifes  v.  hich  are  offered  in 
 theScr'pture*?. 
 
 Learn  io  j''dge  concerning  the  true 
 difTerence  of  things,  and  to  value  them 
 according  to  their  real  v/orth,  and  to 
 prefer  the  things  that  are  not  ften.  It 
 is  in  this  place  your  trade  and  bufinefs  , 
 to  be  skilled  in  all  the  advantages  of 
 Exchange,  and  ic  will  be  a  very  great 
 
 flwme 
 
o;a  Hebrews  XI.  id.  }7 
 
 ftame  and  folly  for  men  that  profefs 
 Chriftianity,  fo  to  be  immerkd  in  theie 
 pfcfcnt  ftnfual  things  as  to  neglcdl 
 I  heir  future  hopes.  'Tis  obfervable 
 liovv  the  Scripture  dotSi  in  fevtral 
 places  fet  forth  this  recompence  of 
 reward  ,  under  fach  kind  of  deicriptions 
 as  might  render  it  nioft  defirable  to 
 all  forts  of  men  :  Sometimes  'tis  (Wed  j 
 Riches  ,  h/J  Treafure^  a  Pearl  or  Jewel 
 of  inejlim&lle  value  :  Sometimes  -7 
 Honour  ,  r!ie  fitting  upon  a  Throne  , 
 the  inheritance  of  a  Kingdom  ,  a  Crown 
 cf  Life  and  Glory  :  Sometimes  delight^  ] 
 fulnefs  of  joy  ^  Rivers  of  pleafures  ;  tliat 
 men  might  not  be  tempted  by  any 
 thingehe,  to  a  negled  of  chis.  And 
 therefore  in  every  particular  tempta- 
 tion, wheth^Tof  allurement  or  danger, 
 we  are  to  fly  for  refuge  uaro  the  hope 
 that  is  fet  before  us  ,  remembring 
 that  great  and  terrible  day  of  ths 
 Lord  J  &c. 
 
 The  true  reafon  why  men  are  fo 
 eafily  overcome  by  thefe  prefent  world- 
 ly hopes  and  fears  ,  is  becaufe  they  do 
 not  labour  to  ftrengthen  and  to  ftir 
 up  their  Faith  ,  in  refped  of  thofe 
 future  things  which  are  not  feen.  It 
 D3  could 
 
J  8  7he  Firjl  Sermon, 
 
 could  not  be  ,  if  men  did  really  be-* 
 lieve  and  confider  what  they  profefs, 
 that  they  fliould  be  fo  foolifli  as  to  run 
 upon  mifchkfy  and forfcike  their  own  mercies. 
 Ic  was  a  confiderable  advantage  to 
 Mofes  to  be  looked  upon  as  the  Jon 
 of  Pharaoh'j  daughter  ,  and  yet  he 
 efteemed  this  as  nothing  in  compa- 
 rifon  of  the  inheritance  of  a  far  better 
 Kingdom,  and  therefore  he  defpifed 
 all  other  things  that  came  in  compe- 
 tition v.'ich  that.  We  have  none  of 
 u^  perhaps  fo  great  teoiptations  ,  but 
 yet  we  have  as  great  encouragements 
 us  he  ,  having  a  fhare  in  the  fame 
 prjomilcs  ,  and  being  partakers  of  the 
 like  hopes .;  and  therefore  we  ought 
 to  be  very  much  afusacii^d,  upon  every 
 flight  occauon  to  walk  fo  uoanr^verably 
 to  them.  Though  fome  men  may 
 have  greater  temptations  than  others, 
 yet  this  is  our  privilege,  that  no  man 
 ;"  can  have  fo  great  tempration  to  (m  as 
 he  lus  to  his  duty. 
 
 Do  but  confider  the  advice  of  the 
 Apofile^  z  Pet,  3.  14.  Speaking  of  a 
 Cbriftians  future  happlnefs,  Wbereforej 
 he  love  ci^  fine  e  you  look  for  fuch  things  ,  le 
 diligent  ^  that  ye  h  found  in  peace  without 
 
071  Hebrews  XL  i6.  39 
 
 fpoty  and  llamelefs.  Let  me  add  the  like 
 Ipeech  of  another  Apoftle  ,  with  which 
 Ilhall  conclude,  x  CV.  7.  i.  Since  we 
 havefuch  promifes  ,  and  entertain  fuch 
 exped'ations  ,  Let  us  therefore  deanje 
 our  jelves  from  all  filthitiejs  loth  of  flefh 
 and fpirtt ,  perfetling  holinefs  in  the  fear 
 of  God, 
 
 The  End  of  the  Ftrfl  Ser??2on. 
 
 D  4  The 
 
41 
 
 The  Second  Sermon, 
 
 Rom.  XIV.   17,  18. 
 
 For  the  JQngdom  of  God  is  not  meat 
 and  drink ,  hut  rigkeou/mfs  and 
 peace,  and  joy  in  the  Holy  Ghoft. 
 
 For  he  that  in  thefe  things  ferveth 
 Chrifl,  is  acceptable  to  Cod,  and 
 approved  of  Men. 
 
 ^B~^  Here   is   nothing  of    greater 
 
 I        importance  towards  tiie  heaF- 
 
 ^      ing  of  the  minds   of  men", 
 
 ftandingof  thofe  Principles,  by  which 
 they  profefs  to  be  guided  in  their  dif- 
 ferences.  Now  tho  it  fliould  be  gran- 
 ted that  fome  of  the  Leaders  amongft 
 all  Parties ,  are  chiefly  fwayed  by  their 
 particular  interefts  and  defires  of  do- 
 mmion ,-  yet  becaufe  they  have  done  , 
 
 and 
 
j^i  The  Second  Sermon^ 
 
 and  will  always  pretend  ,  at  leaft,  to 
 found  their  differences  upon  grounds 
 of  Religion,  whereby  thofe  that  are 
 Followers  amongft  them  are  iieated  to 
 a  f  zeal  and  eagernefs  in  oppofition  of 
 one  another  :  Therefore  it  is  of  very 
 great  confcquence  that  men  fhould 
 be  rightly  informed  ,  what  Religion 
 is  ?  Wherein  it  chiefly  confifts  >  What 
 are  the  main  things  to  be  contended 
 for  about  ic  ?  How  men  fhould  demean 
 themfelvcs  in  matters  of  leffer  mo- 
 ment >  In  what  method  the  obligation 
 of  things  is  to  be  ftated  ?  And  in  brief, 
 how  they  fliould  fo  order  their  con- 
 verfations,  as  to  be  both  accepted  of 
 God ^  a?id  approved  of  mefi  ^  Than  which 
 nothing  can  more  effedlually  conduce  to 
 that  general  peace  and  fettlem,ent,  which 
 thefe  Nations  are  now  in  expedation 
 of :  To  which  purpofe  I  have  made 
 choice  of  this  Text, 
 
 The  occafion  and  dependance  of  the 
 Words  is  this. 
 
 There  being  in  thofe  Primitive  times 
 many  Converts,  as  well  amongft  the 
 Gentiles  as  Jews ,  that  different  way 
 wherein  they  had  been  feverally  in- 
 ftituted  ,  did  by  accident  prove  a  great 
 impediment  to  their  joyning  toge- 
 ther 
 
on  Rom.  XIV.  17,  a  8.  4j 
 
 rher  for  promoting  the  work    of  the 
 Gofpel. 
 
 The  Gentiles  having  been  before  gi- 
 ven up  to  a  moft    irrational    way    of 
 Worfliipofdumb  Idols,  which  had  no 
 tolerable  plea  for    the   rcafon  or  infii- 
 tutionofit,  were  upon  their  receiving 
 of  Chriftianity ,  wholly  won   over  to 
 the  fimplicity  of  the  Gofpel.     Where- 
 as the  Jews  having  been   educated  in 
 another     way     of    Woriliip,  injoyned 
 by  God  himfelf,  con fia-med  with  many 
 miracles,  by  th^h^nd  oi  Mofes,  whofe 
 Dodrine  and    Laws  for  a   long    rime 
 together  had  been    preached    amongft 
 them,  in  every   City,  being  read'^m 
 the Syr.agogues every  Sahhath-Jay^hSt.  1 5-. 
 21.  They  could  not  fo  eafily  be  v^cn 
 over   to   embrace    the    Gofpel ,  (o   as 
 wholly  to  renounce  all  their   legal  in- 
 ftitutions,  but  were  apt  to  think   that 
 feme  of  them  might  very  well  coofid 
 together  with  Cbriftianity. 
 
 There  are  two  infianccs  uliich  the 
 Apoftie  doth  particularly  infift  upon, 
 in  this  Chapter,  that  of  nieats  ,\nd 
 days.  Nothing  was  more  deteftabie 
 among  the  Jews,  than  to  eat  of  their 
 forbidden  meats  I  and  there  w^2s  no  k^nd 
 of  torment  but  they   would  undergo  ,  c™' 
 
 rarher 
 
44  7he Second  Sermon y 
 
 rather  than  be  induced  to  oflend  in  this 
 kind ;  as  having  radicated  in  them  a 
 general  abhorrency  from  fuch  things, 
 grounded  upon  Religion. 
 
 And  as  for  the  cbfcrvraion  of  Djjs 
 wherein  the  folemnity  of  Worihip  did 
 confift,  it  could  not  be  expedlcd  but 
 that  the  Religious  Jews  muft  needs 
 be?  much  prfjudiccd  sgainll  any  foch 
 w^y  as  did  pretend  to  an  aboliiion  of 
 them. 
 
 Now  in  this  cafe  ,  there  were  but 
 two  ways  of  obviating  this  difference: 
 I.  Either  the  Apojlles  muft  infift  upon 
 their  "Apoflclical  Authority  ,  and  by 
 iome  Canon  or  Decree  condemn  rhele 
 Superftitious  Scruples  ;  they  them- 
 lelves  having  been  the  chief  Preachers 
 of  the  Goipel,  and  confirmed  it  by 
 many  ilgns  and  miracles ,  might  with 
 reafcn  expcd:  ,  that  they  ftould  be 
 owned  as  infailible  Judges ,  in  a  con- 
 troverfy  of  this  nature ,  in  whole  de- 
 termination others  ought  to  acquiefce. 
 And  rhere  are  but  few  men  in  the 
 Woild,  ing2ged  in  Parties  ,  w!]o  up* 
 on  fuch  an  advantage  would  not  ra- 
 ther have  enclined  to  this  courfe.  Or 
 cife,  X.  They  muft  find  out  fom.e  ex- 
 pedient for  this  difference,  to  accom- 
 modate 
 
modate  matters  unto  theprefent  fiate 
 of  things ,  and  to  moderare  the  rigor 
 on  either  hand.  And  it  feemed  good 
 to  the  Holy  Ghoji  and  to  the  ApoJIles, 
 rather  to  take  this  way,  which  is  the 
 main  fcope  of  this  Chapter.  Where- 
 in the  Apoftle  lays  down  levera!  rules 
 to  regulate  mens  carriage  in  cafes  of 
 this  nature. 
 
 1.  To*  forbear  ofFenfive  difputes  a- 
 bout  thefe  things,  verf,  i. 
 
 2.  To  avoid  defpifing  and  condemn- 
 ing one  another  upon  this  account. 
 He  that  hath  a  clear  light  concern- 
 ing his  own  jufl:  liberty ,  muft  not 
 defpife  another  who  comes  fliort  in 
 this  perfuafion  ;  and  the  other  muft 
 not  judge  him,  as  being  loofe  and  ir- 
 religious in  doing  more  than  he  ought, 
 V.  y  This  he  confirms  by  thefe  Rea- 
 fons. 
 
 I.  You  have  no  commifiion  and  au- 
 thority to  judge  another  mans  fervant , 
 \^x{.  4. 
 
 a.  Tho  you  both  differ  about  thefe 
 controverted  Points ,.  yet  you  both  a- 
 gree  in  thefe  other  Rules ,  that  no  Man 
 cu^vXto  put  ajiumhlh}g-hlcck^  or  occafion 
 to  fall  J  in  his  hr  others  way,  verf  13. 
 And    chat  every  one  ought  to  vjalk 
 
 chari' 
 
4<5  The  Second  Sermon, 
 
 charitahly  y  v.  15.  And   to    take  care 
 that  their  good  he  not  evilfpoken  of^  v.  1 6. 
 And  the  Rules  in   which   both  fides 
 do  agree  ,  ought  not  to   be  violated 
 in    the    profecution   of   thofe    things 
 about   which  they  differ:  And    then 
 in  the  words  of  the  Text ,  he  pitches 
 upon    another  cogent   reafon    to  the 
 fame    purpofe ,  Becaufe    the   Kingdom 
 of  God  confifts  not  in  fuch  things  as 
 were  of  the  fame  and  the  like  nature 
 with   the   controverted    Points  5   fuch 
 things  are  no    indication  of  a   man's 
 good  or  bad  ftate,  and  therefore  you 
 ought  not  to  judge  of  mens  conditions 
 by  them  ;  but  in  thofe  more  weighty 
 and  fubftantial  duties  of  righteoufnefsy 
 afjd  peace  ,  and  joy  in  the  Holy   Ghofi  ; 
 whofcever  lays  out  his  flrength  and 
 zeal  in  things  of  this  nature  ,  fhail  be 
 fure  (though  he  do  miftake  in  other 
 matters  )  to  be  both  accepted  of  Gcd,  and 
 approved  of  men.     That's  the  connexion 
 of  the  words  : 
 
 The  text  contains  a  defcription  of 
 thofe  chief  things  wherein  Religion 
 confifls 
 
 1.  Tht thhgdefcrihed, 
 
 2.  T\iQ  defer ipt ion  \tk\^. 
 
 By  that  phrale ,  the  Kingdom  of  Cody 
 
 is 
 
CM  Rom.  XIV.  17,^8.  47 
 
 is  meant,  Chriftianitv ,  or  the  ftate 
 of  Religion  under  the  Government  of 
 the  Meffiah,  which'  was  by  the  Jews 
 commonly  filled  the  ^geof  the  Meffiab, 
 cr  the  Kingdom  of  God ,  according,  to 
 that  famous  Prophecy  of  Darnel^  c.  z. 
 V.  44.  That  the  God  of  heaven  (hould 
 ftt  up  a  kingdom  vohkh  fl)ould  never  he 
 de(iroyed  ,  hut  fhould  ft  and  for  ever, 
 Coatormably  whereunto  the  Apojile  to 
 the  Hehrews  ^  c.  ii.  v.  z8.  calls  the 
 itate  and  difpenfation  of  the  Gofpel  a, 
 kingdom  which  cannot  he  moved. 
 
 This  is  defer ihed  both  by  the  Matter^ 
 Principle,  and  Effe^soi  it : 
 
 I.  The  Ol^jecl  matter,  wherein  it  con«^ 
 fifts ,  rmd  that  both  Negatively  and 
 Pojitively. 
 
 I.  Negatively^  'Tis  not  meat  and  drink ^ 
 that  is,  ic  confifts  not  in,  or  is  not  to 
 be  judged  of  by  thofe  more  clrcum- 
 ftantlal  parts  of  Religion,  referring  to 
 external  obfervances  5  which  as  to  the 
 ad:s  of  them  may  be  performed  by 
 all  kind  of  Perfons ,  whether  good  or 
 bad  ;  and  do  not  neceilarily  fuppofe 
 or  require  sny  habitual  goodnefs  to  the 
 doing  of  them.  Not  bin  that  'twas  a  fin 
 to  vx?hd:  theie  under  the  lavv,  and  'twas, 
 a  dmy  10  be  rightly  perfwaded  concern- 
 ing 
 
48  Tk  Second  Sermon, 
 
 ing  our  liberty  from  them  under  the 
 Gofpel ;  but  yet  not  of  fuch  moment 
 or  confequence  ,  that  a  man  might 
 hereby  judge  of  his  own  or  another's 
 ftate. 
 
 2.  Pofetively^  But  in  righteoufnefs  atid 
 p£ace^  and  joy  in  the  Holy  Ghofl,  That  is, 
 in  fnch  internal  habits  and  dirpofitions 
 of  the  foul ,  whereby  the  mind  is  re- 
 newed and  changed,  and  made  con- 
 formable to  the  image  of  God  ,•  particu- 
 larly, 
 
 I.  Righteoufnefs  J  h)ixio7wj'/\  ^  this  is 
 twofold:  I.  ImpuiedyiX'xhd  the  righte- 
 oufnefs  of  Faith  :  Oi  which  the  ApoftU 
 had  treated  at  large  in  the  eleven  firft 
 Chapters  of  this  Epi/lle, 
 
 z.  hherent  ,  that  is  fuch  a  fandlifi- 
 cation  of  the  nature,  whereby  a  man 
 is  carried  on  to  a  univerfal  conformity 
 unto  the  Moral  Law,  both  in  refped: 
 of  the  firft  and  fecond  Table,  Which 
 latter  feems  to  be  more  immediately 
 intended  in  this  phce ,  becaufe  it  may 
 more  properly  be  confidered  under 
 the  notion  of  a  duty  ,  and  is  like- 
 wife  the  m.oft  obvious  and  natural 
 fign,  whereby  a  man  may  judge  of 
 his  eflare:  And  is  elfewhere  called 
 grace^  in  oppofition  to  iveats^  Heb.  13.  9. 
 
 h 
 
on  Rom.  XIV.  17,  18.  49 
 
 //  rs  a  good  thing  that  the  heart  he  efla* 
 hi i (1)6 d  with  grace,  not  with  meats^  which 
 have  not  profited  them  that  have  heen  cc^ 
 cupled  therein. 
 
 2.  Peace,  ^^Lujn^  this  Word  alfo  is 
 capable  of  a  twofold  fenfe.  i.  Ir  may 
 fignify  a  quiet  (late  cf  mind ,  arifing 
 frorj  an  alliirance  of  cur  reconcdiatiyn 
 with  God.  In  which  fenfe  it  is  to  be 
 lindf;rilood  Rom,  5.  i.  Being  jufiified 
 ly  Faith,  we  have  peace  with  God.  This 
 is  fometimcs  fiiled  Iv^v^jucc ,  and  is  ra- 
 ther a  privilege  t\\?.n  a  cu^y.  Or  elfe 
 2.  Ic  may  fignify  the  grice  cf  PeacehU" 
 nefs.^  the  dcfire  and  lludy  cf  prcmoting 
 peace  amorigQ:  one  another ,  a  readi- 
 nefs  znd  willingners  of  rnind  to  agree 
 wirhiijch  in  afledion  from  whom  wa 
 differ  ii  judgment.  And  this  is  pro- 
 perly our  duty,  being  foaietimes  fakd 
 eipyivOTTDiriOig  and  (pfAvior/^^a,  which  thour^h 
 ir  be  but  a  branch  of  that-  general 
 ri^hieoufnefs  figained  in  the  iorni:^: 
 Word ,  yst  the  Jpofl/e  thought  ii:  tO 
 fpecify  this  in  particubr,  becaufc  cf 
 its  lu;tab!ene(s  to  the  bufln^fs  in  hmd. 
 And  that  tills  is  the  proper  fenfe  of 
 the  Word  inthi>  place^  may  appear  by 
 V  19.  where  h^  returns  again  to  a 
 funhcr  enforcing  cf  this  duty  ,  Let 
 £  us 
 
5  o  The  Second  Sermon^ 
 
 us  therefore  folloip  after  the  thitfgs  which 
 make  for  peace. 
 
 3.  Joi  in  the  Holy  Ghojf :  This  phrafe 
 likevvife  is  capable  of  a  twofold  fenfe. 
 I.  It  may  fignify  a  hlejft^g  cr  privilege  ^ 
 condfting  in  the  enlargement  of  the 
 Sou! ,  by  the  ftining  in  of  the  light 
 of  God's  Counten.ance  ,  when  he  is 
 pleafed  to  ilied  abroad  a  fenfe  of  his 
 !,ove  in  our  hearts  ,  and  by  that  means 
 to  fill  liS  ivitJjjvy  imfpeakqhle  and  glorious. 
 Or  1.  A  Grace  or  Duty ,  which  Ciirifti- 
 ans  ar$  bound  to  labour  alter,  and  to 
 attain:  and  that  is  ,•  quiet  fubmifiion 
 to  every  difpenfation  of  providence  , 
 an  ability  of  rejoycing  in  an  afflided 
 cftate,  as  being  a6lid  by  principles 
 above  thefe  fenfiblc  things.  This  is 
 eifewhere  (tiled  ,  rejoycing  in  hope  , 
 Roai.  5.  i.™  12.  i^.  And  in  another 
 place,  I  Thef  i.  6,  the  Apofile  doih 
 particulsr^y  explain  Vi^iiac  he  oeans  by 
 this  joy  in  the  Holy  Ghcll^  namely  the 
 bearing  of  alTlid:ion  with  joy  ,-  ye  re- 
 ceived  the  word  in  much  afflifiion  ,  with 
 joy  in  the  Holy  Ghofl,  Tis  lliled  by  this 
 name  for  its  oppofitlcn  to  the  joy  of 
 the  V7crid  ,  which  is  grounded  only 
 upon  external  prcfperity  ;  wheress 
 that  Vi'hich  muft  (upport  a  man  under 
 
on  Rom.  XIV.  17.  ti.  j  t 
 
 an  afflided  eftate,  is  fomething  of  an 
 higher  nature. 
 
 2.  Reh'gion  is  here  defcribed  by  its 
 principle  or  end^  Whofoeverin  thefe  things 
 ferveth  Chrifi.  There  mud  be  a  kr- 
 ving  of  Chrift  in  thefe  things ,  that  is, 
 'tis  not  the  mere  performance  of  fuch 
 moral  duties  as  are  of  natural  obliga- 
 tion, unlefs  they  be  done  in  obedience 
 to  him  as  our  Lord  and  Law- giver  ,  and 
 in  reliance  upon  him ,  for  his  pardon 
 and  acceptance  as  our  Priefl  and  Sa- 
 viour that  can  mike  us  acceptahle  to 
 Chrifi ,  or  entitle  us  to  the  name  of 
 Chrijiians. 
 
 3.  From  the  frt4its  and  efftcis  of  it. 
 It  renders  a  man  acceptable  to  God  and ap'^ 
 proved  of  men,  i  ^  Accepted  of  God  si'zp  e^^ 
 T&  ©edS,  uell-pleafing  to  God.  'Tis 
 the  fame  with  that  Word,  Acts  10, 
 35.  In  every  I^aticn  he  that  fearer b  God 
 and  imrketh  rtal^teoufnefs  is  accepted  volth 
 him*  2o  Approved  of  mzn ,  ^ruyjivi 
 \is  zn  e^prellion  trequently  appHed 
 to  gold,  Co  fignify  its  purity  and  c;:- 
 ccliency ;  and  to  money  in  general  to 
 exprefs  its  currantnefs.  So  the  Sep* 
 tiiAgint^  Gen.  23,  i5.  c^.^yj^ov  ^cmu^vj 
 currant  money.  And  from  thence 
 ^m  tranflated  to  fi^niile  ths  intemey 
 
 E  %  cf 
 
5 1  The  Second  Sermon^ 
 
 of  pcrfons,  fuch  as  p.ifs'  for  currant 
 and  approved  amongft  all  forts  of 
 men. 
 
 The  Words  thus  expl?'ined  may  very 
 properly    sfTord   thefe    three    Olferva- 
 
 1.  That  there  are  feme  things  in 
 Reli^tjion,  uhacin  anian?Trfy  be  very 
 forward  ^ind  zeaicus ,  and  yet  fail 
 ihcrr  of  the  Kingdom  of  God,  '/7j 
 not  me  A:  and  drink, 
 
 2.  There  ^x^  other  things  in  Re- 
 ligion ,  \vht:rc:in  ir  a  man  be  faithful 
 2nd  ilncere  ,  he  fliai!  te  accepted  by 
 God  .  tho  he:  fnould  midake  snd  fall 
 tXAWi  oi  his  dmy  in  oth^r  things,  But 
 rr^htetuffjefs  avid  p^acs    Cxq, 
 
 5.  Tiic  ?^p\['x\  uhy  Chrifflans  of 
 f^-vrfai  ptriusi:<-n5  src  ic:^  appro'^td 
 to  ont  anrrher,  is  b;:caufc  they  hiy 
 cot  rT;oe  01  ch»:ir  zea!  ^nd  lirengrh 
 v\  rho:^:  i'Her'ihina^:  ,  mrat  and  drink  , 
 t'lan  in  thofe  o^greacti  conifq-jcstcv. 
 ?rf,p  I.  f*  ^-^^^^^^  '^^'^  /''^^  thhgs  in  Religion 
 
 wherein  a  Man  ma\  he  very  forward  and 
 zealous  ^  and  yet  fall  jlort  of  the  Kirgdom 
 cj  Gnd, 
 
 N  't  ?s  if  r{:efe  things  were  to  be 
 dvi\>ni:d  or  negltdtd  ;  rhey  aie  tnaitcrs 
 ot  Kehgion,  and  thciefore  muft  be  of 
 
 cci> 
 
0/iRom-  X!V.  i^.tS.  5  5 
 
 conffquence.  And  'tis  t\  rron^s  duty 
 to  kboui'  aftf^ra  right  perfuofion  con- 
 cerning the  j-ilt  bounds  of  his  liberty. 
 And  'tiS  no  lefs  ihin  a  fin  and  fupcr- 
 flition  for  a  man  xo  be  needitfiy  fcri> 
 pulous  in  fucli  thinp^s.  But  yec  thpf^ 
 things  are  not  (o  edentiil  to  a  iiate  of 
 grac::  ,  but  that,  as  on  th'j  one  hsnd  a 
 fTiillake  in  thcai  Ihil!  not  prove  io 
 pernicious  as  to  trskc  a  nic-n  f  who  is 
 otherwije  fincere  )  incapable  of  the 
 Kingdom  of  God :  So  rrirhcr  is  a 
 rigiit  perfuifion  or  a  2?il  in  them,  (o 
 elientiaiiy  good  as  to  entitle  a  mm 
 to  it. 
 
 To  the  fame  purpofe  U  that  l^ext, 
 I  Cor.  8.  8.  Meat  commen  lethnct  a  Man  to 
 Qi'd :  for  neither  if  ive  eat  are  we  the 
 letter  ,  neither  if  we  eat  not  are  we  the 
 vjorfe.  }^.^b.  i^.  9.  'lis  go^^d  that  the 
 heart  he  eJlahlijheJ  ivitb  gracce  ,  n'^t  with 
 meats,  which  have  mt  profiud  them  that 
 have  been  hujied  therein. 
 
 Gai.  6'.  5.  In  Chrijl  Jefus  neither 
 czrcun'ictjvjn  avxileth  any  thim^  ,  i^or  un^ 
 circumcip.nn^  hut  faith  which  ivorketh  hy 
 hvs.  And  elfeu-'here  'tis  f^id  ,  bodily 
 exercife  pro/iteth  little  5  with  feverrd 
 other  the  like  Scriptures,  which  I  cannot 
 itand  to  enumerate. 
 
 E3  I 
 
54  ^^^  Second  Sermon^ 
 
 I  fliall  breifly  fuggefl:  thefe  two 
 Reafons  oiiht  Feint. 
 
 I.  Becaufe  thefe  things  tlo  not  nuike 
 us  the  better^  as  wjis  faid  in  that  fore* 
 cited  place,  i  Qow  8.  8.  And  therefore 
 cannot  entitle  us  to  the  Kingdom  of 
 God.  They  prop  not^  Heb.  13.  9.  That 
 1%  they  sre  not  effcduai  to  the  ihings 
 of  greateil:  conlcqucncc.  They  do  not 
 improve  a  man  as  to  his  flate  of  hoii- 
 nefs,  his  real  intrinfical  worth.  There 
 is  net  any  natural  moral  good  in  them, 
 but  they  are  fo  denominated,  becaufe 
 we  do  hereby  esercife  our  moral 
 righteoufnefs  and  obedience ,  \vhich 
 is  good  in  it  felf:  Thefe  things  are 
 mere  externals^  whereas  tiie  Kjngdom 
 of  God  is  chiefiy  intenfai  and   fpiri' 
 
 z.  Becaufe  thefe  kind  of  Services  qo 
 not  neceirarily  require  or  fuppofe 
 that  which  is  the  very  life  and  power 
 of  Religion,  but  arc  things  of  another 
 kind  and  i;:;Lere,  and  might  be  obferved 
 upon  other  by-ends.  A  Jew  might 
 have  noihing  at  all  of  inward  grace 
 in  his  hcaxC,  and  yet  be  very  fcru- 
 puious  in  the  obfervance  of  meats  and 
 {lays..  And  nfually  men  think  to  com- 
 pcnfbt;?  their   want  of  the    ibbftance 
 
 cf 
 
on  Rom.  XIV.  17,  ^8.  55 
 
 of  Religion  ,  by  their  zeal  in  circum- 
 ftantials  :  And  befidcs ,  any  external 
 ad  of  Religion,  fuppofe  dying  for  ir, 
 may  be  performed  upon  fuch  natural 
 principles,  as  are  wholly  heterogene- 
 ous to  it.  So  that  thefe  things  do 
 neither  make  us  holy,  nor  ftippofe  us 
 to  be  (o  •  and  therefore  can  be  no  good 
 evidence. 
 
 The  Z/fe  and  Application  of  this 
 fliould  be  to  enquire ,  What  thing5 
 there  are  now  in  controvefy  amongll 
 us  in  thef=2  times,  anfwerable  to  thefe 
 differences  about  meat  and  Jrink ,  and 
 to  proportion  our  demeanour  towards 
 one  another  in  reference  to  fuch  things, 
 according  to  the  Rules  here  prefcri- 
 bed. 
 
 It  is  not  very  cafy,  nor  perhsps  would 
 it  be  prudent,  to  enumerate  any  parti- 
 cular lift  of  fuch  things  as  are  nos^'  un- 
 der debate  amongft  us  in  thefe  times: 
 But  you  may  know  them  by  thefe  three 
 general  Notes. 
 
 I,  They  are  fuch  things  as  are  not 
 againft  natural  light,  otherwife  they 
 would  have  a  m*oral  vitioufnefs  in  them, 
 and  be  oppcfite  to  that  righteoufnefs 
 mentioned  in  the  other  claufe. 
 
 E  4  z.  They 
 
5  6  The  Second  Sermony 
 
 2.  They  are  fuch  things  as  good 
 men,  true  beLevers,  may  and  do  differ 
 about. 
 
 3.  They  are  fuch  things  as  wicked 
 men  and  hypocrites  n:ay  be  very 
 zealous  for,  or  againfi:,  on  both  fider. 
 Whatever  the  thing  be,  either  con- 
 cerning Prad'ice  or  Opinion  ,  which 
 comes  under  r!i  ihcfe  noits  (not  any 
 one  of  ihcm  )  it  may  be  fafcly  brought 
 under  the  ianr*e  Rules  that  are  here 
 g'i'cn  concerning  the  differences  about 
 ntcifs  and  drinks :  Namely  thefe  three. 
 
 1.  Firit  not  to  tiiink  cur  ftJvts  bet- 
 ter men  than  others ,  for  our  advan- 
 tages  in  things  of  this  nature  The 
 4p"fik  faiih  they  do  not  comfrcnd  us  to 
 Gcd^  and  therefore  fliould  not  c:/m- 
 mend  us  to  our  fvlvcs.  He  faith  they  do 
 not  maL'c  ui  bet:er,  and  therefore  we 
 iliould  n-ct  think  cur  felves  better  for 
 them.  And  bcndes  they  are  ccmnion 
 \o  hypccrircs  and  v»':cked  mm,  and 
 upon  thaL,.s€<:ount  cannot  be  any  fpecial 
 ;i;*gunier;tsof  our  good nef:-. 
 
 2.  We  are  rot  to  th'nk  the  uorfc 
 cf  cihers  for  their  differences  of  this 
 f-srure,  \o  as  todefpife  £hen"i,  or  cenfuic 
 rhtiT!!  "  Ic  cannot  be,  bur  that  v/emufl: 
 needs  thi.ik  'the  uorfe  cf  their  a(3:io!iS 
 
 cr 
 
en  Rom.  XiV«  87,  ^8.  57 
 
 or  opinions ;  becaufe  whoever  judges 
 himfelfto  be  in  th^  right,  mud  needs 
 conclude  thofe  of  an  oppcfite  perfua- 
 fion  or  pra(9:ice  to  be  in  the  wrong : 
 But  we  are  not  upon  this  account  to 
 cenfure  fuch  perfons  as  to  their  cftates 
 and  conditions,  2s  if  they  were  not 
 fincerely  Religious^  nor  in  favour  with 
 God.  For  though  they  (hculd  be  er- 
 roneous r.nd  midaken  in  their  judg- 
 ments in  fuch  things  J  yet  if  their  con- 
 vcrfation  be  more  juft  and  nghteous 
 than  ours,  if  more  humble  and  peace- 
 able, they  are  thereupon  to  be  account- 
 ed better  than  we  arc ;  both  more 
 acceptahleofGcd  y  and  I'aox^  approved  of 
 men. 
 
 J.  We  are  not  to  profecute  any 
 Truth  or  Duty  of  this  nature,  to  the 
 prejudice  of  fuch  things  as  are  of  grea- 
 ter moment.  There  arc  feverr-I  Truths 
 which  are  notoffo  great  confequence 
 as  peace^  and  w^ity^  and  charity.  And 
 therefore  in  luch  tilings  there  oi^ghc 
 to  be  a  mutual  forbearance  towiirds 
 on^  another;  and  men  fliould  endea* 
 vour  by  a!!  means  of  amity  and  kifid- 
 iMiS  to  joy  n  tcgetiier  ,  fcr  the  promo- 
 ting of  thofe  more  fub  lantij!  Truths 
 and  Duties,  wherein  tliey  agree  accor- 
 ding 
 
J  8  The  Second  Sermon^ 
 
 ding  to  that  Rule  of  the  Apofl/e,  Philip. 
 3.  15*,  16,  Ah  J  if  in  any  thing  ye  be 
 otherwife  minded flod  (}:M  reveal  even  this 
 unto  you  :  Neverthele/s  whereto  ive  have 
 already  attained ,  let  us  walk  hy  the  fame 
 rule  J  let  us  mind  the  fame  thing. 
 
 There  are  tivo  things  by  which 
 men  ore  uriially  provoked  to  heat  and 
 •eagernefs  ,  in  their  differences  of  this 
 kind.  r.  A  falfe  apprehcnfion  of  the 
 weight  and  neceflity  of  their  opinions, 
 by  reaibn  of  thofe  confequ^nces  which 
 they  fallen  to  xhzm ,  and  will  have  to 
 ftand  cr  fall  with  them.  And  2..  An 
 apprehenfion  of  their  great  clearoeis 
 and  perfpicaity,  upon  which  account 
 they  conceive  no  man  ought  to  oppofe 
 them.  Now  this  cafe  in  the  Text 
 wants  not  pretences  of  cither  kind: 
 ^Twere  not  difficult  to  infer  very  dan 
 gereous  confequences  from  the  joy  ning 
 together  of  Mofaical  obfervances,  v/irh 
 Chrifcian  Religion ;  and  then  what- 
 ever any  mans  perfuafion  may  be ,  os 
 to  the  certainty^and  perfpicuity  of  his 
 particular  opinion ,  I  am  lure  he  can- 
 not have  greater,  better  grounds  of 
 confidence,  than  there  were  for  this 
 cafe  in  the  Text  about  meats  and  drifiks. 
 Where  befides  the  evidence  from  the 
 
 nature 
 
on  Rom.  XIV.  17,  » 8.  59 
 
 nature  of  the  thing  ,  there  was  like- 
 wife  moft  exprefs  ApofloUcal  authority, 
 for  the  dating  the  queftion ,  that  the 
 legal  inltitutions  about  meats  and 
 drinks  were  aboUflied.  And  yet ,  out 
 of  tender  refpe<9;  to  thofe  who  had 
 contrary  prejudices,  they  were  not  to 
 trouble  them  with  unneceffiiry  dif- 
 putes  5  but  to  hear  their  hrfirrnities^  and 
 every  cne  to  fludy  how  to  pleafe  his  migh- 
 hour  for  his  good  to  edification ,  Chap. 
 15.  ver.  I. 
 
 If  it  be  objedied.  That  Sr.  Taid  elfe- 
 where  fliews  much  zeal  and  vehe- 
 mence about  thefe  very  points  of 
 Mofaical  obkrvances^  as  vvhere  he  calls 
 the  great  (ticklers  for  them  Dogs^  Con- 
 ciftoHy  wifliesthem  cutoffs  &c.  To  this 
 it  may  be  anfwered  : 
 
 I.  This  vehemence  of  his  is  diredied 
 againft  falfe  breihren,  fuch  concen- 
 tious  perfons  as  were  not  finceie  5 
 Philip.  I.  16.  And  Parens  thinks  this 
 was  after  that  folemn  determination 
 of  this  cafe  in  an  ApofloUcal  Ccmicil  , 
 A^s  i^\ 
 
 z.  It  was  for  want  of  this  candor 
 and  moderation  which  liere  he  advi- 
 fes  unto.  Becaufe  they  laid  fo  great 
 weight    upon    their   Opinions    as   to 
 
 muKv 
 
6o  Ihe  Second  Sermon^ 
 
 make  them  ncaffiry  ro  falvaiion;  and 
 would  not  indulge  or  fir^w  forbearance 
 rou'ards  one  anorhcr  (or  thefe  kind  of 
 difference.''. 
 
 3.  For  the  fcandal  hereby  cccafioned, 
 which  is  a  morA!  eviJ;  and  upon  this 
 account  he  is  (oci-uints  pretty  quick 
 and  warm,  even  againit  luch  l.s  were 
 fincere  and  good.aft;n.  This  was  the 
 ground  of  that  contcft  betwixt  him 
 and  Peter  ^  GaLn.  1  r.  Tl:e  cafe  was 
 this:  St.  Peter  was  the  Apouieof  the 
 Circumcifion,  liaving  2  more  pixuliar 
 rclarion  to  the  Jeivifh  Converts  ;  yet 
 when  he  refided  at  Anticch  ^  where 
 there  lived  multitudes  of  converted 
 Gentiles^  it  wiS  liis  uiuil  pr<3dice  moll 
 freely  to  converie  and  cat  with  rhcin , 
 as  owning  them  ht  bret:hren  i  our 
 jflTcrwards,  when  loa^e  "jeivs  ucre 
 lent  tliinher  from  Jerujalem  ,  out  of 
 fear  to  cffmd  them,  Ive  wholiy  wiih- 
 dtt\^  and  feparated  himfcU^  from  s!i 
 cotiv^eiiation  uith  rlie  Gentiles  \  ^Vid 
 by  his  example,  the  other  beheviug 
 Jiws  wcic  hkewiic  carried  away 
 io  the  fame  pr.;clice  ,  as  if  ihcy  \\?'x\ 
 fog^eata  zeal  for  Mojakal  obfesvancts, 
 that  they  could  not  own  fiich  as  did 
 not  obiervc  theoi.     Now  this  the  A- 
 
 poaie 
 
0/iRoai.  XIV.  1758  8.  61 
 
 podlc  Paul  ilyks  Jijfemhling^  v.  i]. 
 Not  w.ilkitjg  uprightly  according  to  the 
 t"Hth  of  the  Gofpel^  v.  14.  In  v  liicl! 
 lefpccft  there  uas  a  moral  evil  \n  ir, 
 towards  which  we  are  not  bcund  to 
 liiew  the  raine  tcndernefs.  And  ic 
 was  a  thing  of  fo  dangerous  confe- 
 q'lence,  in  refpcd:  of  dilcourjgeaient 
 Knd  fcandal  to  all  the  Gentiles  ^  that 
 upon  thisoccauon  St.  Paul  voithjl  cod  him 
 to  the  face,  Which  carriage  of  his, 
 was  n  >c  cppofice  ^  bur  moll  l^^itab'e 
 unco  that  advice  of  tendernsls  and 
 forhearaiice     which    is    here    prefer!- 
 
 To  fliutup  all  in  a  word  ,-  ii  ^^'ould 
 
 exceedingly  conduce  to  our  common 
 
 peace  anu  ilrclerncnt ,  in  tim^scfdif^ 
 
 fcrcnce^i  and  contrcvcrly,  if  rhofe  Rules 
 
 cf  Chri^iiariiry   i'^  oiita  inculcated  in 
 
 Scripture ,    were    more   regarded    and 
 
 Cufcrved    arnongft    the   Profeilors    of 
 t_i  - 
 
 IC.  ^ 
 
 Thii  men  Wjuid  le  ivife  mtojojriety^ 
 and  not  above  what  is  ivritten.  Noc 
 thinking  more  highly  of  them j elves  and 
 tiieir  abilities  than  they  o^ght,  Rom,  iz, 
 3.  but  be  rer.dy  t-o  conclejcend  to  rr-en  of 
 lower  parts  ,  v.  16,  And  to  demean 
 cur  feives  towards  every  one  accord- 
 
6 1  The  Second  Sermon ^ 
 
 ding  to  the  different  meafure  of  gifts  , 
 which  God  hath  been  pleafed  to  dif- 
 penfe  to  them  ;  fpeaking  the  truth  in  love^ 
 Ephef.  4.  15-.  Endeavouring  to  heal 
 differences  in  the  molt  placid  gentle 
 manner,  vvichout  envyings  ^  firifes  ^ 
 hackhitings^  whifperings  ^  2  Core  12,  20. 
 Doing  nothing  through  ft  rife  or  vain-glory  ^ 
 hut  in  lowlinejs  of  mind^  every  one  efleem^ 
 ingothers  letter  than  himfelf^  Phil.  2.  3. 
 They  that  exceed  others  in  know- 
 ledge ,  Ihoiild  exceed  them  like- 
 wife  in  the  lludy  of  peace.  The  beft 
 of  us  do  now  knoi})  but  in  part ,  darkly  ; 
 that  time  is  to  come ,  v/hen  ail  thefe 
 difTerenccs  llial!  be  cleared  up,  and  we 
 iliall  have  a  full  vifion  of  the  true  ftate 
 of  things.  In  the  mean  fpace  it  con- 
 cerns  us  to  forbear  one    another  in 
 
 -^  thofe   kiTer    things    about    which  U'c 
 
 differ:  And  to  be  very  zealous  about 
 thofe  great  matters  in  which  we  agree, 
 namely,  righteoufnefs^  and  peace  ^  andjoy 
 in  the  Holy  Ghcft, 
 
 It  Prop,  n.  There  are  fome  things  in  Religion^ 
 
 wherein  if  a  rr^an  faithfully  fe^ve  Chrifl^ 
 he  fnallhe  accepted  ly  him  ,  th:>  he  jhould 
 r^illake  and  fall  l!:ort  of  his  chit)  in  other 
 thi}f(T^, 
 
 that 
 
on  Rom,  XIV.  17,18.  61 
 
 thai  is,  if  a  man  be  truly  confcien- 
 cious  and  fincere  in  thcfe  more  fub- 
 ftantial  duties  of  righteoufnefs^  and  peace^ 
 zf\6py  in  the  Holy  Ghoft ,  it  is  not  hi^ 
 rniftajjes  or  feUings  in  other  leflcr  things 
 th,at  IhaJI  npiake  h\m  incapable  of  the 
 Kingdom  of  God. 
 
 There    are    feveral    expreflions    in 
 Scripture,  whereby  thefe  more  eflen- 
 tial   and   necedary  parts  of   Religion 
 are  diftioguiihed  from  thole  of  lefler 
 conftquence  ,   HeL  13.  9.     They  are 
 comprehended  under  that  general  name 
 of  Grace ,  in  oppofition  to  n^eats.     'Tis 
 good  that  the  heart  he  eflahli(}:ed  with 
 grace  y  net  with  meats^  Maith.  23.  ^3. 
 They  are  ftiled  the  weighty  matters  of  the 
 law  :  judgment ,  mercy ,  faith  love  ,  in- 
 oppofition  to  the  tithing  cf  mint   and 
 cumr/iin.     Very  frequently  Ohedience  In 
 oppofition  to  Sacrifice :    To  be  wa/hed 
 and  clea^fed.  putting   away  the  evil  of 
 cur  doings,  learning   to  do  well ^  fe eking 
 to  do  judgment ,  in  oppofition  to  iiKenfe^ 
 ohlat ions y  Q^nd  new  moons ^&ic.     Ifa.   i.  i. 
 Circumcifion  cf  the  flefh  ,    outward  and 
 according  to  the  letter  ,  and  circumcifion 
 of  the  hearty  inward  and  according  to  the 
 spirit. 
 
 I 
 
^4  7k  Second  Sermon^ 
 
 I  fhall  n.ention  only  one  Scripture  for 
 proof  of  the  Point:  t  Cor,  3.  11,  n. 
 If  a  man  hold  to  the  foundation 
 vjhich  is  Jefus  Chrifi  ,  though  he  luild 
 upon  this  foundation  Gold  and  Silver^ 
 precious  Stones  or  wood  ^  hay  ^Jiuble,  the 
 fire  (hall  try  it^  if  it  he  burnt  he  fhall 
 fuffer  lofs ,  hut  he  himfelf  fhall  he 
 faved. 
 
 By  Gold,  Silver  ^ni  precious  flones  ^ 
 is  aicant  pure  and  lolid  Dodtrine;  by 
 the  other  5  wood,  hay,  and  (iuhhlejis 
 f^gnified  fuch  vain  erroneous  Doctrine, 
 £5  cinnot  endure  the  ted  of  (w^y  the 
 fireof  Afllidion  and  Temptation,  the 
 fire  of  the  Spirit  which  fearcheth  and 
 proveth  hidden  things,  cr  the  fire  of 
 the  lafi  day,  but  will  be  difcijvercd 
 snd  confumed  by  thtm  ,  to  rhe  lofs  of 
 all  that  pains  and  ccfi  which  men 
 have  laid  out  in  fuch  {bperilrui^ions  : 
 But  not  to  the  ruineof  the  Builder,  for 
 he  himfelf  (kail  he  faved. 
 
 If  I  uere  to  give  Inihnces  and  Exaai- 
 ples  for  rhe  confirmation  of  this  truth, 
 there  is  no  hcly  mm,  mere  man,  that 
 tier  Wdi^  in  the  world,  but  may  lerve 
 Gs  a  u'irncfs  to  it.  Not  to  mention  the 
 sncient  Pairiafchs,Frophets^\\\Q  Apoflles 
 thcniitlves,  who  wire  none   of  thenfi 
 
 Vv'lihout 
 
Rom.XlV.i7,  i8.  6^ 
 
 without  their  miftakes  and  failings  at 
 fome  time  or  other  ;  it  were  not  diffi- 
 cult to  produce  a  very  large  Catalogue 
 of  errors ,  out  of  the  Writings  of  the 
 ancient  Fathers  :  Who   tho  they  were 
 the  great  Matter- builders  of  their  times, 
 and  by  their  holinefs,  zeal,  learning , 
 fufFerings,  did  in  their  generations  ex- 
 ceedingly   promote   the  work  of  the 
 Gofpel ;   yet  they    were  not    without 
 their  haj  ^ndjttiiile ;  every  one  of  them 
 being  obnoxious  to  errors,  and  feme  of 
 them  to  none  of  theleafl: :  Bothlrer/^us 
 and  Jujiin  Martyr^Clemens  Alexandrinus^ 
 Tertullian^  Cyprian^  Origefty  Hiercm^  and 
 Auguflm  more  than  ever  he  retraced  : 
 But  that  it  would  in  many  refpeds  be  in- 
 convenient to  uncover  their  nakednefs. 
 And  thofe  amongft  us  in  thefe  days  , 
 who  either  really  are  ,  or  are  efteemed 
 to  be,  the  great  Luminaries  of  Religion^ 
 they  are  not  greater  than  the  Fathers 
 were  in  their  times.  Many  of  the  fuper- 
 ftrudions  which  they  lay  out  fo  much 
 care  and  coft  upon,  will  prove  but  mere 
 hay  and  ftuhhle^  when  they  come  to  a 
 trial  by  fire. 
 
 I  lliall  but  mention  thefe  two  Reafons 
 of  the  Point. 
 
 t]  I,  From 
 
66  The  Second  Sermon^ 
 
 I.  From  the  nature  of  Man^  to  which 
 nothing  is  more  incident  than  frailty 
 and  error.  He  was  a  good  man  that 
 faid,  Who  can  under  (land  his  errors  >  not 
 only  of  his  pradice ,  but  his  judgment 
 too.  And  he,  who  in  another  place, 
 In  many  things  we  offend  all.  If  any  one 
 fhould  fay  he  hath  no  error  ,  That  man 
 hath  not  the  truth  in  him.  Now  if 
 mens  integrity  in  the  more  fubftantial 
 parts  of  Religion  did  not  fecure  them, 
 notwithftanding  thefe  errors  and  fail- 
 ings, no  man  living  could  be  faved. 
 
 z.  From  the  nature  of  Religion  , 
 which  comprehends  under  it  things 
 of  feversl  natures  and  degrees.  There 
 arefome  things  effential^fuhflantial^fun* 
 d anient al\  other  things  circumjlantial  ^ 
 accidental.  Religion  is  compared  to  a 
 building,  it  is  not  a  covering  of  the 
 roof  with  thatch  ,  or  leaving  a  flaw 
 in  the  wall,  but  only  a  failing  or  breach 
 in  the  Foundation,  that  w'M  caufe  the 
 fall  or  ruine  of  ir.  Again,  'tis  com- 
 pared to  a  new  life  and  nature.  Now 
 It  is  not  a  blacknefs  of  the  viftge ,  or 
 deformity  of  the  members,  nor  every 
 hurt  or  v/ound  of  the  body  ,  that  fliall 
 prove  mortal,  fo  long  as  the  vital  parts 
 remain  found  and  intire :  And  on  the 
 
 other 
 
Rom.XIV.  17,18.  67 
 
 other  fide,  a  hurt  in  the  vitals  would 
 prove  mortal,  though  the  countenance 
 were  never  fo  beautiful.  But  'tis  a  prin- 
 ciple this,  fo  very  obvious  and  plain, 
 and  without  any  difpute ,  that  it  will 
 be  needlefs  to  infift  any  longer  upon  the 
 confirmation  of  it. 
 
 In  t\it  Application  of  this  Point  I  (hall 
 infift  only  upon  two  Vfes^  of  Examina- 
 tion^ and  Exhortation. 
 
 I.  For  Examination:  If  it  be  fo 
 that  fome  things  are  of  fuch  abfolute 
 neceflity  to  our  happinefs,  it  will  con« 
 cern  us  then  to  examine  and  judge  our 
 felves  by  thefe  things.  Nothing  is 
 more  defirable,  than  for  a  man  to  know 
 upon  good  grounds  the  truth  of  his 
 own  eftate  and  condition  ,  in  refpeifi 
 of  his  intereft  in  the  kingdom  of  God ; 
 and  nothing  can  better  difcover  this, 
 than  our  ferving  of  Chrifl  in  righteouf' 
 nefs,  peace  J  and  joy  in  the  Holy  Qhofl. 
 
 I.  For  Righteoufnefs  ;  by  this  I  told 
 you  before,  we  are  to  underftand  an 
 univerfal  conformity  to  the  moral  Law, 
 both  fir  ft  and  fecond  Table,  with  fubor- 
 dination  to  the  grace  of  faith.  Now 
 this,  as  it  concerns  the  duties  of  the  firft 
 Table,  is  properly  called  Holinefs ;  and 
 as  i^t  refers  to  the  fecond  Table,  fujiice 
 Fa  or 
 
69  7he  Second  Sermon^ 
 
 or  Righteoufnefs  5  who  even  allows  him^ 
 felf  in  a  negletk  or  violation  of  either 
 of  thefe,  whatever  he  may  think  of 
 himfelf,  is  not  accepted  of  God.  i.  As 
 for  Holinefs^  we  are  told  exprefly,  that 
 Heb,  12.  i^ithout  it  no  manjhallfee  the  Lord,  And 
 Meit,  5.  8.  elfewhere  'tis  faid,  the  pure  inheart  fhall 
 fee  God.  He  that  doth  either  generally 
 omit  or  negled  the  duties  of  God's 
 worlliip  ,  and  hath  not  an  holy  awe 
 and  dread  upon  his  mind  towards 
 matters  of  Religion,  but  can  deal  with 
 facred  things  with  the  fame  flight  and 
 common  affedion  ,  wherewith  he 
 manages  other  ordinary  matters,  hath 
 juft  reafon  to  fufped  himfelf  as  coming 
 fhortof  the  Kingdom  cf  God.  2.  And  lo 
 likewife  for  that  other  righteoufnefs 
 of  the  fecond  Table  ,  referring  unto 
 Jujiice  in  our  dealings  with  one  ano* 
 then  Tho  the  having  of  this  be  not 
 enough  to  entitle  us  to  the  Kingdom 
 of  God ,  yet  the  want  of  it  is  enough 
 to  bar  us  from  it.  'Tis  fo  fui table  to 
 the  light  of  nature,  fo  neceflary  to 
 humane  fociety ,  that  there  is  not  any 
 one  kind  of  failing  that  doth  more 
 fcandalize  the  profeffion  of  Religion  , 
 or  render  it  lefs  approved  amongft  men, 
 than  offences  of  this  kind ,  efpecially 
 
 fuch 
 
Rom.  XIV.  17, « 8.  69 
 
 fuchasare  done  upon  pretence  of  Reli- 
 gion. 
 
 X.  As  for  Peace:  Our  Saviour  tells 
 us,  Matth,  5-.  9 .  The  peace^makers  fndl 
 he  called  the  children  of  God,  By  th'isjhall 
 all  men  know  that  ye  are  my  difciples  ,  //  70^.13.3,5'; 
 ye  love[  cne  another.     Whereas  there  is 
 envying^  and  flrifCy  and  divifion  amon^fi 
 you  J  are  ye  not  carnal,  and  walk  as  men  ? 
 I  Cor,  3.  3.     The  Apoftle  makes  it  his 
 bufinefs,  Gal.  5-.  19.  to  fet  down  fuch 
 marks  whereby  nien  may  judge  of  their 
 conditions,  both  in  refpe(ft  of  the  fruits 
 of  the  flefli,  and  of  the  fplrir.     And 
 amongft  the   fruits    of  the  flerti ,  hs 
 hath  no  lefs  than   feven  feveral    ex- 
 preflions    to    this    purpofe;  Hatred^ 
 vartame^  emulation,  wrath  ^  ft  rife,  fedition^ 
 envyings.     And  then  he  fubjoyns,  i;^r. 
 a  I.     They  who  do  fuch  things ^  fpall  not 
 inherit  the  kingdom  of  God.     And  in  the 
 next  verfe ,  when  he  comes  to  reckon 
 VL^ih^  fruits  of  the  fpirit ,  he  mentions 
 but  nine  particulars,  and  of  them  there 
 are  fix  that  refer  to  this  grace,  The 
 fruit  of  the  fpirit  is  love ,  peace ,  long- 
 fuffering^  gentlenefs  ,  goodnefs^  meeknefs, 
 againft  fuch  there  is  no  law.     The  New 
 Tefiament  is  fo  frequent  and  fo  exprefs 
 in  this  point ,  that  a  man  of  an  un- 
 F  3  peaceable 
 
7  o  The  Second  Sermon^ 
 
 peaceable  contentious  fpirit  muft  very 
 grofly  delude  himfelf  to  build  his  confi- 
 dence upon  his  zeal  in  lefler  matters,with 
 the  negjed  of  this. 
 
 3.  And  foin  the  third  place,  iot  joy 
 in  the  Holy  6ho/l,  that  is,  a  cheerful  and 
 fedate  temper  of  mind,  under  all  out- 
 ward difpenfations,    though  crofs   to 
 our  particular  hopes  and  defires;    as 
 being  fecure  of  our  intereft  in  him  who 
 hath  the  management  of  all  times  and 
 events  at  his  own  difpofal ,  and  hath 
 engaged  himfelf  by  promife  to  order 
 them  fo,  as  that  they  fliall  prove  for 
 the  beft  to  thofe  that  love  him.     This 
 is  a  duty  frequently  infilled  upon  in 
 Scripture,  and  'tis  one  main  branch 
 of  that  life  of  faith ,  which  is  proper 
 to  believers.     And  therefore  thofe  fro- 
 ward ,    peevifli    profeffors ,    who    are 
 never    contented    with    any    eftate, 
 but  are  always  complaining,   apt  to 
 interpret  every  thing  for  an  injury,  and 
 unworthy  dealing  towards  them,  have 
 upon  this  ground  juft  caufe  to  fufpedl 
 themfelves  of  much    impotence ,  un- 
 belief, pride,  want  of  that  lowlinefs 
 and   raeeknefs  of  fpirit ,    which   the 
 Gofpel  doth  require.     If  upon  a  ftrift 
 enquiry  we  find   our  felves  wilfully , 
 
 grofly 
 
Rom.  XIV.  17,  I  8.  7  1 
 
 grofly  negligent  in  thefe  more  fubflanti- 
 al  things,  we  have  juft  caufe  to  fufpedl 
 our  conditions. 
 
 II.  I  have  but  one  Vfe  more ,  for 
 Exhortation^  with  whichlfhall  conclude 
 this  Point.  To  quicken  and  ftir  us  Bp 
 to  lay  out  our  ftrength  and  zeal  for 
 the  promoting  of  theie  things  both  in 
 our  felves  and  others.  There  cannot 
 be  any  more  effeiSual  motive,  as  to 
 our  felves  ,  than  what  I  have  already 
 infifted  upon,  That  nothing  elfe  can 
 fecure  us  without  thefe,  and  that 
 thefe  will  fecure  us  without  other 
 things. 
 
 But  befides ,  thefe  things ,  in  refe- 
 rence to  our  doing  good  unto  others, 
 will  be  more  effectual  than  any  other 
 abilities  whatfoever.  They  are  fingu- 
 lar  advantages  for  a  man  in  his  dealing 
 with  others,  to  have  the  gift  of  wif- 
 dom ,  an  ability  of  difcerning  fpirits, 
 of  clearing  and  opening  deep  myfte- 
 rious  things  ,  a  mighty  power  of  per- 
 fuading  and  convincing.  But  to  all 
 thefe ,  if  a  man  were  able  in  a  cafe 
 of  doubt ,  and  difficulty  ^  to  confirm 
 what  he  preaches  by  a  miracle ,  one 
 would  think  ,  that  were  a  moft  infal- 
 lible way  of  fubduing  any  oppofition , 
 F  4  wi 
 
72  The  Second  Sermon^ 
 
 and  carrying  all  before  bim»  And 
 yet  all  thefe  advantages  would  fignify 
 nothing,  without  thefe  moral  foun- 
 dations ;  and  a  keeping  clofe  to  thefe, 
 might  in  fome  meafure  be  effectual 
 without  miracles.  Tis  a  faying  of  a 
 G^.rbott  Reverend  DivinCy  That  if  the  Gofpel 
 RefurreEh  ^jq^q  ^jq^  jq  be  planted  again  ,  all  the 
 ^■^^  ^  miracles  in  the  world  would  not  be 
 fufficient  to  make  it  take ,  whilil  our 
 morals  are  no  better  than  they  are. 
 A  miracle  m,ay  ftrike  a  little  wonder- 
 ment at  firft  ,  but  good  morality  foaks 
 and  finks  to  the  heart.  And  therefore 
 it  were  a  moft  rational  thing  in  a  man 
 to  miftruft  the  truth  of  any  Miracle 
 which  did  tend  to  the  prejudice  of 
 things  morally  good.  And  the  Scrip- 
 ture  in  feveral  places  doth  encourage 
 Gd.u%.  to  it.  Deut.  13.  I.  Upon  which  ac- 
 -  -ihefa.^.  count  it  may  be  aflerted,  that  the  fuit- 
 ^^•'^-  ablenefs  of  the  Dodrine  of  the  Gof- 
 pel, untopured,  higheil  M'/^/i/y,  did 
 as  much  conduce  to  the  fpreading  of 
 it,  as  the  Miracles  whereby  it  was  con- 
 firmed. And  therefore  when  many 
 of  the  Pharifees  did  pretend  thofe  won^ 
 derful  ad:s  of  our  Saviour  to  be  done 
 by  Magical  arts,  and  the  help  of  the 
 Devil,  they  were    prefently   confuted 
 
 by 
 
Rom.  XIV.  17, 1 8.  ri 
 
 by  the  holinefs  of  his  dodtrine  ;  Thefe 
 are  not  the  words  of  him  that  hath  a  Deviiy 
 Joh.  lo.  XI.  And  what  can  be  faid 
 higher  in  the  commendation  of  any- 
 thing, than  that  it  is  a  teft  whereby 
 to  try  even  Miracles  themfelves,  and 
 doth  in  fome  fenfe  give  authoriry  to 
 them  ? 
 
 And  therefore  there  is  very  good 
 reafon  why  we  fhould  be  excited  to 
 a  great  zeal  in  the  promoting  righteouf- 
 nefs,  and  peace  ^  andjcy  in  the  Holy  Ghoji. 
 'lis  true  ,  fubtle  notions  and  queftions 
 are  more  the  failiion  of  the  times,  than 
 thefe  moral  duties;  but  they  are  withal 
 the  difeafe  of  the  tim,es,  and  Profeflbrs 
 now  if  ever  may  be  faid  to  be  fick  of 
 Suellions  ,  as  the  phrafe  is ,  i  Tim.  6,  4. 
 Whereas  thefe  other  things  were  Re- 
 ligion before  any  of  thefe  fafhions  came 
 into  requefl,  and  will  be  fo  when  they 
 are  laid  afide  and  vaniflied  5  As  be- 
 ing founded  upon  that  univerfal  per- 
 petual  Law  ,  written  in  ^very  man's 
 heart,  which  can  never  be  either  aug- 
 mented, or  diminilht,  or  abrogated.  Nee 
 per  fenatum  aiit  populum  fohi  hac  lege 
 pojfumus.  No  power  can  difpenfewith 
 this  Law:  Nor  doth  it  need  any  in- 
 terpreter to  explain  it.     Non  erat  alia 
 
74  ^^^  Second  Sennon,  Sec. 
 
 Rom^B^  alia  Atkents^  alia  nmc^  aliapoflhacy 
 fed  &  omnes  genteSy  omni  tempore^  una  lex 
 &  fempiterna  &  immutahilis  con  tine  hit , 
 faith  the  Roman  Orator. 'Tis  the Jame  in  all 
 places  And  in  all  times  ;  as  proceeding 
 from  the  Supreme  Lawgiver ,  towards 
 vjhom  he  that  will  not  yield  obedience y 
 'mujl  deny  his  own  ejfence  and  dependence ; 
 as  he  goes  on  very  fublimely  and  elegant- 
 upon  that  fubjecft. 
 
 I  know  many  other  things  are  ne- 
 ceflary,  as  to  our  religious  ftate  ,  be- 
 fides  thefe  mord  Duties.  But  yet  thefe 
 are  the  primary  foundations.  And  no- 
 thing elfe  will  be  effedual  without  thefe. 
 
 Tk  Bnd  of  the  fecond  Sermon. 
 
 The 
 
7J 
 
 The  Third  Sermon. 
 
 Rom.  XIV.   17,   i8. 
 
 * 
 
 For  the  Kingdom  of  God  is  not  meat 
 and  drink  y  hut  righteoufnefs  ^  and 
 peace,  and  joy  in  the  Holy  Ghojl. 
 
 For  he  that  in  thefe  thmgs  feryeth 
 Qhriji,  is  acceptable  to  Gody  and 
 approved  of  Men. 
 
 Ill.r  1    '"\HE  true  reafon  whyChrifli-  P>•o^^l 
 ans    of  fever al  perfuajicns 
 fland  lefs  approved  towards 
 cne  another^  is  for  want  of 
 a  right  proportiomng   their   zsal   alout 
 matters  of  Religion,  and  hecaufe  they  lay 
 out  more  of  their  firength  in  thefe  ieffer 
 things  y   than    on    thofe  of  greater   con- 
 fequence. 
 
 There  is  no  reafon  to  expedl  that  the 
 minds  of  men  ihould  ever  be  united 
 
 to 
 
 T 
 
76  The  Third  Sermon  y 
 
 to  a  mutual  liking  and  approving  of 
 one  another,  till  they  can  come  to  be 
 more  truly  zealous ,  and  more  heartily 
 concerned  for  thofe  fuhjiantial  matters 
 of  right eoufnefs ,  and  peace  ,  and  joy  m 
 the  Holy  Ghoji  ^  than  for  thofe  circum- 
 flantials  of  meats  and  drinks. 
 
 If  weconfult  the  (late  of  the  Primi- 
 tive times  ,  as  'tis  reprefented  in   the 
 A^s  of  the  Apoitles,  and  the  Epi/iles^ 
 vvefhall  find  that  this  was  the  occafion 
 both  of  raifing  and  keeping  up  the  dif- 
 ferences amongft  the  Chriftians  thrn^ 
 namely^  the  iniifting  more  upon  forms 
 and  parties,    meats    and   days,  fome 
 being  for    Taul^    others   for    Ap-lhs^ 
 others  for  Cephas,  than  upon  the  fyb- 
 fiance  of  duties.     And  the  fame  like- 
 wife  might  be  m^ade  evident  from  abun- 
 dant teftimony   out    of  Ecclefiaftical 
 Writers,  concerning  the  following  Ages. 
 And  what  hath  been  the  ftate  of  things 
 incur  own  times, is fuiBciently obvious 
 to  any  eafy  obfervation. 
 
 There  are  two  heads  of  Reafons  or 
 Argument,  that  I  lliall  mention  for 
 proof  of  the  Point. 
 
 I.  From  the  nature  and  ufual  confe* 
 quents  of  that  zeal  whereby  men  are 
 engaged  to  thefe  lefler  things. 
 
 2,  Prom 
 
Rom.  XIV.  17,  i8.  if 
 
 2.  From  the  nature  and  necefifary 
 fruits  of  mens  being  devoted  to  the 
 more  fubftantial  things  of  Religion. 
 
 I.  Zeal  about  thefe  lefler  matters  is 
 not  only  confident  with  ftrifes  and 
 divifions ,  but  is  many  times  the  very 
 occafion  and  fewei  whereby  they  are 
 begotten  and  continued  amongft  merr. 
 What  the  Apoflle  faith  concerning  thofe  2  Tim.  2, 
 queflions  which  he  calls  fooliljj  and  un»  l^' 
 learned ,  is  in  lome  proportion  true 
 concerning  fuch  other  difputes  as  are 
 managed  with  greater  vehemence  than 
 they  ought ;  that  from  hence  cometh 
 envy  y  flr'tfe^  railings^  evil  fur miJingSy 
 I  Tim.  6. 4.  Let  a  man  but  look  indife- 
 rently  round  about  him ,  amongft  all 
 the  kinds  of  Parties  in  our  timer,  even 
 thofe  whom  in  his  own  judgment  he 
 efteems  the  beft ,  and  then  fay,  whc* 
 ther  ,  both  our  common  peace  and  the 
 power  of  Religion  hath  not  fuffered 
 exceedingly  upon  this  account.  When 
 men  have  once  given  up  themfelves  to 
 controverfies  of  this  nature,  tho  they 
 fliould  perhaps  be  on  the  right  fide, 
 yet  thefe  confequenccs  do  ordinarily 
 follow  upon  it, 
 
 I.  Such 
 
^8  The  Jhird  Sermon y 
 
 i.  Such  men  are  narrowed  in  thei^ 
 judgments ,  liable  to  ftrong  prejudices 
 upon  very  we?.k  grounds. 
 
 X.  Sowered  in  their  fpirits,  becoming 
 more  cenforious  and  rugged  in  their 
 difpofitions. 
 
 3.  Vitiated  in  their  morals ,  decli- 
 ning in  the  duties  of  moral  honefty^ 
 negledlingthe  tyes  of  Relations,  friend- 
 ihip,  gratitude,  and  fuch  other  things , 
 as  fliould  fecure  and  fweeten  humane 
 fociety. 
 
 4.  Cooled  in  their  zeal  and  fervor 
 towards  the  more  fubftantial  parts  of 
 Religion,  whilft  they  are  wholly  taken 
 up  with  the  profecution  of  lefler  mat- 
 ters. That  man  hath  converfed  but  a 
 little  in  the  world,  or  at  leaft  made  but 
 flender  obfervation ,  who  hath  not  in 
 thefe  times  met  with  abundance  of  ex- 
 amples to  this  purpofe. 
 
 n.  The  fecond  Reafcn  is  from  the 
 nature  of  thefe  more  weighty  and 
 fubftantial  matters  of  Religion,  whofe 
 property  it  is  to  unite  the  minds  of 
 men,  and  heal  their  differences.  There  is 
 a  twofold  notion  under  which  the  (Irifes 
 and  contentions  amongft  men  may  be 
 confidered,  either  as  their  Shi  or  Judg- 
 ment, 
 
Rom.XIV.  17/18.  '7 
 
 Now  this  laying  out  our  fclves  upon 
 the  more  fubftantial  matters  of  Religi- 
 on, will  free  a  man  from  contention  in 
 both  thefe  refpecfts. 
 
 I.  As 'tis  a  6'/« :  by  freeing  us  from, 
 and  ftrengthening  us  againft  many  of 
 thcfe  temptations  to  this  fin  that  others 
 are  expofed  unto.    He  that  makes  it  his 
 principal  care  to  deal   righteoufly  in 
 his  converfation  with  others,  will  be 
 fure  thereby  to  minifter  lefs  occafion 
 of  raifing  ftrife,  and  hath  the  advan- 
 tage of  avoiding  and  composing  thofe 
 heats  that   others  would  raife  againft 
 him.     If  a  man  defign  this  as  his  great 
 bufinefs ,  10  follow  the  things  that  make 
 for  peace  y  he    will    not  be  apt  to  be 
 iRimerfed  in    Parties,    or   tranfported 
 with  particular  Inrereils,  or  mifled  by 
 the  afediation  of  fingiilarity  ;  but  he 
 will  be  always  ready  to  ^ut  the  beft 
 eonflrudion   upon  things  ,  to  pity  the 
 infirmities ,   and    forgive  the   injuries 
 of  others.     He  that  is  able  to  rejoyce 
 in  an  afFlided  condition  5  is  thereby  in 
 a  good  meafurc  freed  from  thofe  temp- 
 tations of  hopes  and  fears   whereby 
 others  are  engaged  1   and  confequent- 
 ly  will  be  lefs  concerned  in  the  defigns 
 of  men  ,  or  the  iSae  of  things:  Such 
 
 aF5 
 
id  7he  Third  Sermon^ 
 
 an  one  knows  how  to  be  content  with 
 his  prefent  ftate  ,  and  to  be  patient 
 under  fufferings ;  and  if  he  ihould  not 
 prevail  for  thofe  things  which  others 
 will  needs  contend  with  him  about , 
 yet  he  can  be  happy  without  them. 
 In  brief,  Rehgion  doth  mortify  thofe 
 inward  lulls  which  are  the  firft  prin- 
 ciples of  contentions  and  divifions  with- 
 out uSe  It  makes  a  man  meek  and  low- 
 ly, hlamelefs  and  harmlefs  ;  teaches  him 
 not  to  revenge  himfelfj  but  to  overcome 
 evil  with  good ;  to  f peak  evil  of  no  man  % 
 to  be  no  brawler  ,  not  to  ftrive^  but  to 
 be  gentle  and  hnmhl^t  Jhemng  all  meek- 
 mfs  to  all  men, 
 
 2e  Sometimes  contentions  and  divi- 
 fions are  Infli(9:ed  as  z  judgment ,  when 
 the  Lord  is  pleafed  to  mix  a  perverfe 
 fpirit  amongft  men  ,  filling  them  with 
 confufion  and  diforder ,  making  them 
 dafhone  againft  another,  till  they  are 
 broken  to  pieces.  Now  this  minding 
 the  w^i;^  things  of  Religion,  doth  like- 
 wife  conduce  to  the  freeing  of  us  from 
 this.  The  Text  tells  us  thefe  things 
 make  us  acceptable  to  God:  ivctpi^i^^ 
 Prov.  1(5.  7.  When  a  mans  ways  pleafe 
 the  Lord^  he  will  make  his  enemies  to  be 
 at  peace  with  him.     As  God  doth  fome- 
 
 times 
 
times  puni(h  difobedience ,  by  making 
 a  man's  friends  to  become  his  enemies; 
 fo  is  he  pleafed  to  reward  obedience  by 
 making  a  man's  enemies  to  become  his 
 friends.  He  hath  the  hearts  of  all  men 
 in  his  hands^  and  can  bend  them  as  he 
 pleafeth  ;  and  he  hath  by  promife  en- 
 gaged himfelf,  either  fo  to  change 
 their  afftdions,  that  they  (liall  be 
 friends  to  us,  or  at  leaft  fo  ro  r^ft^ain 
 their  hoftility  that  they  ihall  nor  hu- 1 
 us,  I  Pet.  3.  13.  Who  is  he  that  will 
 harm  you,  if  you  ie  followers  of  that  which 
 is  gocd  ?  If  a  man  be  truly  rel.gious 
 and  holy,  and  give  himfelf  up  to  fuch 
 courfes,  as  are  even  to  the  light  of 
 nature  unqueftionably  good  ,  it  cannot 
 be  but  that  he  muft  hereby  acquire  a 
 reverence  and  eiteem  even  in  the  hearts  ^ 
 of  wicked  men. 
 
 I  know  there  is  an  Objcdicn  ngainft 
 this,  which  is  obvious  to  every  one, 
 to  which  fomething  muft  be  faid  by 
 way  of  anfwer.  Did  not  our  Saviour 
 tell  his  difciples,  that  they  Ihould  he 
 hated  of  all  me^  for  his  fake  ?  Matth.  10. 
 22  And  doth  not  D^i;/^  complain  of 
 feme  that  were  enemies  to  him,  for 
 this  very  reafon,  hecaufe  he  was  a  follower 
 of  that  which  was  good  >  Plal-  38.  20.  All 
 G  that 
 
8  2  Tk  Third  Sermon^ 
 
 that  mil  live  godly  in  Chrift  Jefus  mufl 
 fuffer  perfecutzcn  y  zTim.3  ii.  Becaufe 
 je  are  not  of  the  worlds  therefore  doth  the 
 world  hate  you  ^  Joh.  if.  19.  with  fe- 
 veral  other  Scriptures  ;  bcfidcs  the  con* 
 ftant  experience  of  all  Ages  to  the  famie 
 purpofe. 
 
 To  this  it  may  be  anfwered,  That 
 'tis  true,  there  is  in  Nnure,  a  neceflary 
 unavoidable  enmity  bervvjxt  light  and 
 darknefs,  good   and  evil  the  feed  of  th^ 
 woman  J  and  the  feed  of  the  ferpent.     And 
 'tis   not  the  meaning  of  thtf^-  promifes 
 to  abolifli  or  reconcile  that  enmity  or 
 oppofition  which   is    founded    in    the 
 nature  of  things,  but  only  to  fufpend 
 the  Afts  o^  it.     Tl-e   mere  righteous 
 any  man  is,  by  fo   much  the  greater 
 oppofition  mufl  there  be  betwixt  him 
 and    fmners.      But  yet  he  is   hereby 
 after  a  more  efpceiai  manner  inritled 
 to  God's  protection  ,  to  preferve  him 
 from  any    real   hurt ,  or  damage    by 
 diem*     And    they  are   for    the   mofi: 
 part ,    the   imperfedrions  and    failings 
 of  good  men,  thai:  doexpofe  them  to 
 fufferings  of   this   nature.     And    then 
 befides,"'thcugh  lome  men  have  fuch  a 
 fuperfluity  of  malkioufnefs,  as  the  phrafe 
 is  Jam.  I.  2.1,  being  hardned  againft 
 
 the 
 
on  Rom. XIV,  17,18.  85 
 
 the  common  principles  of  morality , 
 as  to  exprefs  a  hatred  and  enmity 
 againfl:  others  for  their  goodnefs ; 
 yet  it  is  not  fo  u  ith  all,  nor  perhaps 
 with  any  at  all  times.  But  the  vvorft 
 of  mePj  m.uft  in  their  fecret  Judgments 
 and  mod:  retired  thoughts,  bear  sn  in» 
 ward  reverence  towards  thofe  that 
 are  good.  As  there  is  in  vice  a  natural 
 deformity,  whereby  it  doth  appear 
 odious,  even  to  theconfciencesof  thofe 
 who  are  guilty  of  it  ;  fo  is  there  a 
 beauty  in  hohnefs  and  virtue,  where- 
 by it  appears  lovely  even  to  thofe  mens 
 hearts,  whofe  mouths  are  apt  to  re- 
 proach it.  It  cannot  be  but  that  feme 
 men  will  be  apt  to  fpeak  againft  us 
 for  well-doing.  And  yet  well  dohig  js 
 the  bed  way  to  put  to  fileme  the  ignorance 
 of  foolifh  men,  I  Pet,  z.  15-.  Or  ir  it  do 
 not  wholly  fiience  them,  but  that  they 
 will  be  fpeaking  againft  us  as  evil  doers  , 
 yet  'tis  not  without  fome  fecret  ihsme 
 and  guilt  of  being  falfe  accufers,  i  Fet. 
 3.  16. 
 
 And  fo  much  may  ferve  for  the  proof 
 of  the  Point.  I  come  now  to  the  Ap- 
 plication of  it:  Wherein  it  may  ferve 
 for  thele  two  Vfes  ,  hflruiiion  and 
 Sxhortation, 
 
 G  %  1.  In- 
 
§4  T/fe  Third  Seymorfy 
 
 I.  Informaticn:  If  it  be  fo,  that  tte 
 minding  of  the  main  things  of  Reli- 
 gion ,  more  than  lefler  differerces,  be 
 that  which  muft  render  us  acceptahle 
 toGocfy  and  approved  of  men,  then  thefe 
 things  will  toilow. 
 
 I.  We  have  reafon  to  fufped:  that 
 our  ways  upon  this  account  may  not  be 
 acceptable  unto  Gcd  ,  when  we  find 
 that  we  do  not  ftsnd  approved  to  men, 
 efpeciaily  to  good  men. 
 
 X.  'Tis  a  prepoilerous  courfe  to  kek 
 the  approbation  of  men  by  any  fuch 
 way  ,  as  will  tender  us  unacceptable 
 to  God  ;  thefe  two  being  linked  toge- 
 ther, both  in  their  own  natures,  and  by 
 particular  promifes.  Tis  true,  a  man 
 may  get  into  the  favour  of  a  Party,  by 
 appearing  vehement  and  zealous  in 
 fome  particular  conteft,  but  this  will 
 render  him  lefs  approved  toother  good 
 men ,  lefs  ufeful  in  his  generation , 
 and  confequently  lefs  acceptable  to 
 God. 
 
 3.  'Tis  a  vain  thing  to  exped:  any 
 peace  and  fettlement  amongft  men, 
 till  they  come  to  be  more  concerned 
 for  thofe.  great  things  of  Religion  , 
 than  for  others  of  leffer  moment.  There 
 may  be  a  change  of  Forms  and  Parties, 
 
 and 
 
0^2 Rom.  XIV.  i7>«8.  85 
 
 and  the  external  ftate  of  things ,  but 
 their  minds  will  ftill  iibide  at  the  fame 
 diftance ,  till  they  come  to  be  united 
 •in  thefe  great  things  of  righteoufnefs , 
 and  peace ^  and  joy  in  the  Holy  Ghoft, 
 'Tis  not  the  pouring  of  a  liquor  from 
 one  veflel  to  another  that  takes  off  its 
 fournefs  and  acrimony,  without  fuch 
 a  mixture  as  may  enter  into  it,  and 
 alter  the  nature  of  ir.  li  men  would 
 make  this  to  be  their  great  defign  and 
 bufinefs,  to  drive  who  flioiild  be  mod 
 righteous,  and  peaceable,  and  patienr, 
 other  contentions  amofjglt  -them  would 
 quickly  vanifli. 
 
 4.  A  man  may  infill  fo  much  in  the 
 vindication  of  fome  truths  and  duties^ 
 as  thereby  to  bring  a  prejudice  upon 
 Religion.  He  may  do  the  Devils  work 
 by  his  endeavous  to  promote  fuch 
 things  as  are  in  themfeh/es  right  and 
 true.  I  mean  fuch  contefls  as  con- 
 cern points  of  the  i^mQ  or  the  like 
 nature  with  thofe  of  meats  and  drinks 
 in  the  Text. 
 
 But  what  then  may  fome  fay,  fhould 
 we  be  of  no  opinion  in  fuch  things? 
 Mufl:  we  ail  turn  Scepticks,  and  be  in« 
 different  to  every  thing,  as  if  there 
 could  be  no  certainty  > 
 
 G  J  lan^ 
 
8  6  The  Third  Sermon^ 
 
 I  anfwer  ,  By  no  means,  nothing 
 kfs;  every  man  (hould  endeavour  to 
 have  Ji  full  perfuafion  in  his  own  nnind 
 concerning  the  things  in  difference  : 
 And  when  he  doth  well  underftand 
 them  ,  he  lliould  be  ready  to  aflert  and 
 iDiintain  them  ,  as  occafion  may  be 
 offered  ,  and  fo  lar  as  the  nature  of  the 
 things  will  bear. 
 
 Only  herein  lies  the  great  difficiiky, 
 which  will  require  much  Chriftian  pru- 
 dence and  confideration  to  the  dating 
 of  it,  namely,  how  to  proportion  our 
 zeal  aright  ,  in  rcftxence  to  feveral 
 truths,  which  I  fliill  particularly  fpeak 
 to  in  the  next  Vfe. 
 
 II.  Vfeoi  Exhortatk'r!. 
 3.  To  becauticus  and  con  fide  rate  in 
 the  right  managing  of  our  differences 
 about  ihefc  leller  things.  There  was 
 never  any  Age,  wherein  contefls  of 
 this  niture  have  not  been  in  falhion  ; 
 rho  perhaps  never  fo  much  as  in  ours. 
 And  tiiereforeit  wiii  the  more  concern 
 us  to  regulate  our  profecutions  and 
 demeanour  about  them.  In  order  to 
 which  thefe  two  things  are  to  be  well 
 weighed  and  confidered,  namely  ^  thfe 
 Evidence  and  Im^ortmce  of  the  things 
 in  queition. 
 
 i,Fo? 
 
m.Kom.YAY.  17,  i  8.  87 
 
 I.  ¥oY  ihdr  Eviaeiice :  Every  truth, 
 whether  natural  ox  revealed y  is  not  alike 
 evident ;  fome  are  more  obfcure  and 
 doubtful  than  others.  And  bccaufe  the 
 evidence  of  things  is  the  ground  and 
 forma!  reafon  of  our  a  (Tent  to  them  , 
 therefore  'tis  our  duty  to  proportion 
 the  degrees  of  our  ailent,  to  thofe  of 
 our  evidence.  Not  to  be  doubtful  in 
 things  that  are  cUar  ,  not  to  be  con- 
 fident in  things  that  are  doubttul  ; 
 but  with  an  equal  difpourion  of  mind, 
 to  fubmit  to  every  thing  according  to 
 its  clearn'.^fs  and  perfpicuity  :  In  op- 
 pofiticn  to  this  there  are  two  estreams, 
 vvhich  are  exceedingly  prejudicial  to 
 Religion  (efpecially  in  times  when 
 controverfics  :ind  diipu»:es  obout  it  do  fo 
 much  abound  )  namely,  Sceptkalnefs^ 
 and  Dogmatkalnefs. 
 
 I.  By  Septkalnefsy  \  mean,  a  willing- 
 nefs  and  inclination  of  mind  ,  rather 
 to  comply  with  doubts  and  objediions, 
 than  with  proofs  and  evidences;  sa 
 aptnefs  to  pick  quarrels  with  every 
 thing ,  though  never  fo  manifeft ,  as  if 
 we  were  not  wiihng  that  any  thing 
 jhould  be  certain  and  eftablifhed.  Be* 
 fides  the  infolence  and  pride  w^hich  is 
 the  ground  of  this  difpofition  ,  there 
 G  4  is 
 
8  7he  Third  Sermon^ 
 
 is  likevvife  much  of  folly  and  contra- 
 dicSion  in  it,  u hereby  fuch  men  do 
 become  obnoxicus  unto  that  other  ex- 
 ire^m  of  Dogmatkalnefs^  which  they 
 affvd  moft  to  avoid.  For  to  look  upon 
 every  thing  as  doubtful,  is  to  deny  the 
 clear  evidence  of  feme  things ;  and  'tis 
 as  well  Jogmatkalnefs  to  deny  clear  evi- 
 dence where  it  is,  as  toaiTert  it  where  it 
 is  not. 
 
 %  8y  Dogmaticalnefs ,  I  mean ,  a 
 readinefs  to  be  overconfident  of  the 
 things  we  are  well  inclined  to;  an 
 aptnefs-to  own  every  thing  for  equally 
 true  and  certain ,  which  is  profefled 
 by  that  Company  or  Party  of  men, 
 amongft  w^hom  cur  names  are  lifted  ,• 
 when  a  man  receives  a  whole  Syftem  of 
 dodrine  by  the  bulk,  as  if  every  thing 
 in  it  were  undoubtedly  true,  and  alike 
 evident ,  without  a  particular  enquiry 
 into  the  grounds  and  reafons  of  things. 
 An  unwiiiingners  to  liften  unto  any 
 cbjedion ,  which  may  feem  to  make 
 againft  them,  or  to  Ihake  their  cer- 
 tainty. This  is  a  blameable  partiality 
 on  the  other  hand  ;  and  hath  in  it  the 
 like  inconfiftency  and  contradiction 
 with  the  other  extream.     Such  Perfons 
 
 hereby 
 
owRom.XIV.  87,1?.  89 
 
 hereby  expofmg  the  mofl:  clear  and 
 manifeft  truths  to  the  fufpicion  of 
 error ,  by  putting  more  obfcure  and 
 doubtful  matters  in  the  lafne  rank  with 
 them. 
 
 2.  The  .S^^cWrhlngtobeconfidered, 
 is  the  Importance  of  the  matters  in  quefti- 
 on.  As  evtry  truth  is  not  of  the' fame  . 
 evidence ,  fo  neither  is  it  of  the  fame 
 neceflity.  But  there  are  in  this  re- 
 fpedl  likewife  feveral  degrees  amcjgft 
 them  ?  Some  things  are  effential  to 
 Religion,  belonging  to  the  foundation, 
 and  are  therefore  necefTary  to  the  very 
 being  of  a  Chriftian.  As  Righteoufnefs 
 in  the  Text,  that  is,  fahh^  and  holinefs^ 
 and  juflice  ^  or  as  it  is  elfewhere  ex- 
 prefled  ,  faith  v4jkh  voorktfth  by  love: 
 Other  things  are  only  fuperftrudions, 
 and  belong  only  to  the  well  being  of 
 a  Chriftian,  amongft  which  fome  are 
 as  goU  y  and  Jilver^  and  precious  fl one $^ 
 things  of  the  greatelt  value  amongft 
 men,  next  to  his  and  being;  others 
 are  of  a  lighter  confequence,  and 
 more  remote  from  the  foundation. 
 Now  herein  much  Chriflian  prudence 
 will  be  required  to  diftinguift  aright, 
 concerning  the  importance  of  feveral 
 iruths  and  duties  5  and  accordingly  to 
 
 pro- 
 
90  The  Third  Sermon ^ 
 
 proportion  our  zeal  for  them,  and  cur 
 contention  about  them. 
 
 Not  by  our  remifnefs  to  bring  down 
 foundation  Truths  to  the  fame  rate  with 
 jHperjlrmBions ;  nor  by  our  forward- 
 nefs  on  the  other  hand  ,  to  raife  up 
 fuperflru^ions  unto  the  fame  value  with 
 fundamentals ;  u'hich  are  the  two  ex- 
 treanris  referring  to  the  importance  of 
 the  things,  by  which  truth  it  felf  will 
 be  very  much  prejudiced. 
 
 I.  Too  great  carelefnefs  and  cold- 
 nefs  about  neceffary  truths,  a  kind  of 
 .indiffcrency  about  ail  matters  of  Reli- 
 gion ,  as  if  they  were  all  aUke ,  and 
 did  fo  far  only  oblige,  as  the  Civil  Liws 
 of  fevera!  Countries  did  inforce  them. 
 I  cannot  fay  of  this  cxtream  ,  that  it 
 doth  encreafe  Controverfies  in  Reli- 
 gion ;  but  it  doth  that  which  is  much 
 worfe,  it  takes  away  the  fubjed  of 
 the  queftion ,  I  mean  Religion  it 
 felf. 
 
 1.  On  the  other  fide,  a  man  may 
 lay  too  great  a  weight  on  fome  things, 
 which  are  truths  and  duties.  And 
 there  is  nothing  more  ordinary  than 
 for  good  men ,  when  they  are  once 
 v/ell  perfuaded  of  fome  particular  opi- 
 nion 3  to  think  th^y  do  God  gpod  fer- 
 
 vice. 
 
o?2R.om.  XIV.  i7y  1 8.  91 
 
 vice,  by  profecutlng  it  with  their 
 utmoft  zeal ,  or  by  laying  greater 
 weight  upon  it  than  the  nature  of  the 
 thing  requires,  or  will  admit.  But 
 this  mud  needs  be  of  very  dangerous 
 confequence;  For  if  this  courfe  be  ad- 
 mitted, where  lliall  it  end  ?  Why  may 
 not  falfliood  be  obtruded  upon  us  on 
 the  fame  account  ?  If  we  once  tranf- 
 grefs  thofe  bounds  which  are  fixed  by 
 the  nature  of  things  in  refped:  of  their 
 r?vidcnce  and  importance,  there  can 
 be  nofecurity  againft  the  wildeft  errors 
 in  the  v\orld. 
 
 Thefe  two  things  that  I  have  men- 
 tioned ,  being  foberly  confidered  and 
 impartially  applied  to  fome  of  our 
 late  and  prefent  controvcTfies ,  would 
 very  much  conduce  to  healing  of  the 
 minds  of  men ,  and  taking  them  ofF 
 from  many  of  thofe  conrentions  and  ani- 
 mofities  which  now  abound. 
 
 X.  We  fliovild  hence  be  pcrfuaded 
 to  lay  out  our  felves  wirh  our  utmoft 
 zeal  and  intention  of  m.ind  upon  thofe 
 great  things  of  righteoufnefi^  and  peace ^ 
 and  joy  in  the  Holy  Ghofi,  It  wcreeafy 
 to  mention  abundance  of  Arguments  , 
 to  excite  and  quicken  men  to  a  fer- 
 vency about  thefe  things,  would  the 
 
 time 
 
9 1  The  Third  Sermon, 
 
 time  permit ir.  Kliill  very  briefly- fum 
 up  what  remains  under  th^re  two  heads, 
 the  Excellency  and  Seafonahlenefs  o[  thefe 
 things. 
 
 I.  Yxomihtit  Escellertiy  :  There  are 
 but  two  kind  of  things  that  any  men 
 aim  at  or  endeavour  afrer,  to  get  into 
 the  favour  of  Men.^  and  of  GoJ,   to  be 
 fafe  here,  and  happy  hereafter.     Why 
 now  thefe  things  do  intitle  us  to  noth, 
 they  make  us  to  he  accepted oj  God   and 
 approved  of  men.     They  are  noi  only 
 duties,  but  privileges,  the  chief  pan  of 
 that    falvation   and   glory    which   we 
 are  capable  of  on  this  fide  of  Heaven. 
 That   which   makes    men  zealous    in 
 ether    points  ,  is    their    apprehenfion 
 of  the  importance  and  clearnefs  of  the 
 things  they   infill  upon :  Why ,  there 
 can  be  nothing  of  greater  importance 
 than  thefe  things,  wherein  the  power 
 and  fubftance  of  Religion  doth  confift. 
 And  as   for  their  evidence,  let  it  be 
 fuppofed   that  in  fome  of  the  contro- 
 verfies  now  on  foot  amongft  us  ,  there 
 ihould  in  fome  folemn  AfTembly  be  an 
 appeal  made  to  heaven,  to  determine 
 which  of  the  Parties  were  in  the  right : 
 If  upon   fuch    an    appeal,  an  Angel 
 fliould  immediately  be    fent    down , 
 
 or 
 
ottRom.  XIV.  17,  18.  9-} 
 
 or  men  fhould  rife  from  the  dead, 
 and  declare  that  fuch  a  Way  and  Par- 
 ty were  in  the  right ,  and  the  others 
 miftaken  ;  one  would  think  that  upon 
 fuch  an  advantage  ,  men  might  have 
 good  ground  to  be  zealous  and  confi- 
 dent. Why  we  have  more  reafon  to 
 be  zealous  for  right eoufnefs  ,  and  peace  , 
 and  joy  in  the  Holy  Ghoft  ,  than  men 
 w/ould  have  upon  fuch  a  miraculous 
 confirmation  of  their  Opinions:  Be* 
 caufe  thefe  things  are  of  the  higheft 
 importance,  and  we  have  for  them 
 the  fame,  if  not  better  evidence.  And 
 the  reafon  is  this :  By  the  fame  natural 
 light  which  convinces  a  man  that  God 
 alone  is  Omnipotent,  and  can  only  da 
 miracles  ;  that  he  is  infinitely  good, 
 and  will  not  perform  any  miracle  ir? 
 confirmation  of  a  fin  or  an  error:  By 
 the  fame  light  it  is  that  we  are  con- 
 vinced of  moral  duties.  But  now  we 
 cannot  have  the  like  degree  of  evi- 
 dence, thatthis  or  that  particular  ac^iorr 
 is  a  miracle,  (becaufe  of  the  obfcurity 
 of  natural  caufes  )  as  we  may  that  ho- 
 linefs,  and  righteoufnefs,  and  peaceable- 
 nefs,  are  duties,  and  of  a  natural  good* 
 nefs  and  obligation.  We  are  in  the 
 frame  of  our  natures  better  fitted  and' 
 
 pre- 
 
94  The  7hird  Sermo?iy 
 
 prepared  to  underftand  morals^  ^  than 
 naturals  ;  what  is  honeft,  rather  than 
 what  is  poffible ;  and  'tis  great  reafon 
 we  ihould  be  io^  becaufe  we  are  more 
 concerned  in  the  one  than  the  other. 
 So  that  'tis  not  poffible  there  fliould  be 
 any  better  evidence  than  what  we  have 
 for  the  goodnefs  and  obligation  of  thefe 
 things. 
 
 X.  From   the  Seafonallenefs  of  thefe 
 
 things,    both  in  refped  of,     i.  What 
 
 *       we  have  fecn  in  the  Times  htely  pajt. 
 
 And    X.  What  we  are  in  expedation 
 
 of  for  the  future. 
 
 I.  ¥or  xh^  time  p^Jl :  No  man  can  be 
 ignorant  of  thofe  horrid  fcandals  that 
 have  been  brought  upon  Religion  by 
 the  negiecft  of  thefe  moral  duties,  un- 
 der the  highefl  pretences  of  zeal  to 
 other  matters.  Whereby  fome  men 
 have  been  induced  to  defplfe  all  pro- 
 feffion  of  Religion,  as  being  but  mere 
 pretence  and  defign,  as  if  there  were 
 nothing  in  it  of  reahty.  Now  if  we 
 have  in  us  any  tendernefs  for  the  ho- 
 nour of  Religion,  if  we  would  make  up 
 that  breach,  and  wipe  off  that  blemKh 
 that  hath  in  this  refpe(3;  been  brought 
 upon  it,  it  muft  be  by  our  integrity 
 and  zeal  for  the   promoting  of  thefe 
 
 more 
 
6n  Rom.  XIV.  17,  1 8.  95 
 
 more  fubftantial  matters ,  both  in  our 
 felvcs  and  others,  'fis  true  men  have 
 been  always  apt  to  reft  themfelves 
 in  moral  performances  ,  as  if  they 
 alone  were  fufficient  to  entitle  us  to 
 heaven  ;  and  confequently  as  the  endea- 
 vour to  drive  them  cff  from  fuch  pre- 
 fumptioRS  as  chefe,  can  never  be  un^ 
 feafonable,  fo  on  the  other  hand  when 
 men  (hall  out  of  pretence  to  fome  higher 
 notions  and  attainments ,  dare  to  neg- 
 lect and  violate  thefe  moral  duties, 
 'tis  then  ,  if  ev^r,  feafonable  to  infift 
 upon  the  neceffity  and  importance  of 
 them. 
 
 z.  In  reference  to  that  fettlemenc 
 and  peace  which  we  are  now  in  ex-  • 
 pedation  of,  to  which  thefe  tHngV 
 will  moft  efFcdually  conduce.  It  mufl: 
 be  granted,  that  'tis  beyond  humane 
 contrivance  to  find  out  any  infallible 
 way  of  fecuring  future  events ,-  nor 
 is  it  confiftent  with  the  nature  of  hu- 
 mane affairs  ,  w'hich  are  often  fwaycd 
 by  fuch  intricate  providences,  as  we 
 are  not  able  to  forefee  or  comprehend 
 the  reafon  of;  God  fometimes  making 
 ufe  of  fuch  men ,  who  are  moft  vehe- 
 ment againft  a  thing,  to  be  the  chief  in- 
 flruments  of  promoting  it ;  and  thofe 
 
 who 
 
p6  7he  Third  Sermon y 
 
 who  are  mod  for  it,  to  be  the  occafions 
 of  hindering  it. 
 
 So  that  I  fay ,  in  this  refped  there 
 is  a  neceffity  that  we  fliould  acquiefce 
 in  fuch  fair  probabilities  y  as  the  pru- 
 dence of  men  can  contrive,  and  the  ftate 
 of  things  will  admit.     He   that  hath 
 obferved    thofe    various    providences, 
 which    thefe   poor    diftradled  Nations 
 have  of  late  years  been  exercifed  with, 
 cannot  but  take  notice,  that  fince  our 
 firfl:  civil  Tempefts  and  Storms,  there 
 have   been    fome  feafons  wherein  we 
 havefeemed  to  be  near  theHarbour,and 
 upon  the   borders  of  fettlement :  And 
 yet  in  the  midft  of  all  our  hopes,  there 
 hath  ftill  been  fome  unexpeded  emer- 
 gency, vi'hereby  we  have  been  driven 
 back  again  into  the  wide  Ocean,  and 
 expofed  to  all  our  former  fears  and  dan- 
 gers. What  may  be  the  iflue  of  our  pre- 
 ien:  expecStations ,  no  man  can  be  cer- 
 tain of.    Only  of  this  we  may  be  mod 
 fure,  that  this  laying  out  our  felves  upon 
 theduties  of  righteoufnefs^aHd  peace  ^and joy 
 in  the  holy  Ghoft,  will  be  the  beft  fecurity 
 for  every  man  in  his  private  capacity, 
 and  the  mod  effecaual  remedy  for  the 
 publlck. 
 
 It  cannot  be  but  that  in  times  of 
 
 change 
 
onKom.  XIV.  17,18.  57 
 
 change  and  revolution  ,  mens  minds 
 muft  be  varioufly  exercifed  with  hopes 
 and  fears ,  according  as  their  fcvera!  in- 
 terefts  do  engage  them.  The  great 
 thoughts  of  heart  upon  feme  men  are, 
 how  they  may  be  fecured  in  the  change 
 of  times:  But  now  if  men  would  repofe 
 themfelves  upon  Scripture-fecuritv  ,  I 
 would  refer  them  to  that  phct.Rom.  i  j. 
 3.  Wilt  thou  not  then  he  afraid  of  the  pow- 
 er  ?  do  that  which  is  good,  and  thou  (halt 
 have  praife  of  the  fame.  This  being  the 
 very  natural  end  of  Magiilracy,  namely, 
 the  praife  of  them  that  do  ivell^  i  Per.  2.14. 
 I  ihall  ftiur  up  all  with  that  faying  of 
 l\itApo(lle,  I  Pet.  3.  10.  cited  out  of  the 
 34.Plal.  What  man  is  he  that  woidd fee  good 
 days  f  Let  him  efchew  evil  and  do  good ^  let 
 him feek peace  and enfue  it.  He  mav  be 
 moft  certain  by  this  means  to  beenrit'ied 
 unto  ihQ proteaion  of  God:  For  the  eyes 
 of  the  Lord  are  over  the  righteous^  and  his 
 ears  are  open  unto  their  prayer s:.\ndfaf  ety 
 from  men  ;  For  who  is  he  that  will  harm 
 you.ifyou  he  followers  of  that  which  is  good? 
 
 The  End  of  the  Third  Sermon. 
 
 -H  The 
 
99 
 
 The  Fourth  Sermon* 
 
 Titus  If.   lo. 
 
 That  they  may  adorn       ti  oBr'tm  of 
 God  our  Saviour  in  all  things. 
 
 ST.  Paul  having  by  his  Preaching 
 laid  the  foundation  of  a  Chrijltan 
 Church  in  Crete^  or  CanMa^  and 
 not  having  leifure  to  refide  amongft 
 thsm  ,  for  the  farther  building  them 
 up  in  their  moft  holy  faith,  by  reafon 
 of  his  employment  in  ieveral  othcir 
 places  ,  to  the  care  of  which  (  as  be- 
 ing the  Apoftle  of  the  Gentiles  )  he  was 
 engaged ,  he  doth  depute  Titus  in  his 
 ftead. 
 
 And  for  his  better  encouragement 
 and  diredion  in  thofe  minifterial 
 employments  committed  to  him  ,  he 
 writes  to  him  this  Epifile  ^  confifting 
 Cbefides  the  preface  and  conclufion  )  of  fo 
 H  z  many 
 
lOO  7he  Fourth  Sermon. 
 
 msnj'  parts  as  there  are  Chapters^  which 
 are  thiee. 
 p^erf.  5.  The  firft  being  concerning  the  ordain- 
 
 ing of  Elders  or  Bijbops^  with  fome  ani- 
 madverfions  againft  fuch  as  did  trouble 
 the  peace  of  the  Church. 
 
 The  fecond  concerning  thofe  particu- 
 lar duties  that  belong  to  the  feveral 
 orders  and  degrees  of  perfons  in  a 
 Family, 
 
 The  //?W  concerning  the  common  du» 
 ties  of  Chriflians  in  general. 
 
 The  Text  is  under  the  Second  of  thefe 
 Heads,  wherein  Tiius  is  inftrudled  in 
 that'found  do(3:rine  (as  'tis  ftiled,  v.  i.) 
 whereuoto  he  was  to  exhort  fever^J 
 Ages,  Sexes  and  Orders  of  perfons  in  an 
 economical  relation. 
 
 Aged  men  have  their  leflon,  v.  2. 
 -   Aged  Women  y  v.  3.  Toung  Women  ^ 
 V.  4.  5. 
 
 loungmen^  and  more  particularly  7/- 
 tus  himfelf,  as  being  under  that  rank , 
 1/.  6,  7,  8.  Servants,  V.  9,  lo. 
 
 Ail  which  Exhortations  are  enforced 
 by  feveral  reafons  from  the  1 1  's/.  to  the 
 end  of  the  Chapter. 
 
 That  which  Servants  are  exhorted 
 to,  is  a  hhi:n\S\vtgeHtlenefs  and  fidelity  ; 
 to  be  obedient  unto  their  own  Majlers  ^ 
 '■      '  "   ■  '    '  '  to 
 
on  Titus  II.  1  o.'  f  o  I 
 
 ^0  pleafe  them  well  in  all  things  ,  ffol: 
 anjwering  again »  not  purloining ,  hut 
 /hewing  all  good  fidelity  :  Which  exhor- 
 tation is  further  prefled  upon  them  by 
 a  particular  reafon,  taken  from  that 
 common  duty  incumbent  upon  i\Il  be- 
 lievers, to  bring  a  reputation  upon 
 the  Religion  which  they  did  profefs, 
 in  the  words  of  the  Text^  That  they  may 
 adorn  the  doiirine  of  God  our  Saviour  in 
 all  things. 
 
 That's  the  connexion  and  fcope  of 
 the  Text.  There  are  four  Terms  which 
 may  feem  to  need  explication.  What 
 is  meant  by ,  They  adorning  the  doilrine 
 of  God  our  Saviour  in  all  things, 
 
 I.  ThtSuhje^s  of  this  exhortation, 
 in  the  word  they^  that  is,  Servants,  v,  9, 
 By  which  word  is  not  only  meant  fuch 
 kind  of  Servants  as  are  now  in  ufe 
 amongft  us,  Cmdu^itii,  hired  Servants^ 
 who  in  other  refped:s  are  Freemen, 
 and  can  let  themlsives  out  to  fsrvice 
 upon  fuch  kind  of  conditions,  snd  for 
 fuch  a  time  as  they  Ihall  agree  upon  : 
 But  it  comprehends  likewife  Mancipia^ 
 Slaves^  fuch  as  are  bought  and  fold  in 
 the  Market,  and  reckoned  amongfi: 
 mens  goods  and  chattels.  For  mch 
 were  many  of  the  Servants  in  the  Pri- 
 H  3  mitive 
 
loz  The  Fourth  Sermon^ 
 
 mitive  times.  Now  becaufe  thofe  that 
 are  in  a  fervile  condition  are  naturally 
 of  a  more  illiberal,  rugged  and  difinge- 
 nuous temper,  the  Apojlle  would  have 
 fuch  Servants  as  are  converted  ,  to 
 manifeft  a  change  upon  themfelves  in 
 this  refped: ,  becoming  more  mild  and 
 gentle  in  their  carriage,  whereby  they 
 Ihould  remove  that  prejudice  and  fcan- 
 dal  that  was  brought  upon  Religion 
 by  others :  As  if  the  privilege  of  their 
 being  made  free  by  Chrift,  and  having 
 him  for  their  Matter,  might  authorize 
 them  to  be  more  ftubborn  and  infolent 
 tow'ards  their  civil  relations,  and  not 
 to  remain  any  longer  under  the  yoke 
 of  humane  fervitude.  It  would  bring 
 a  reputation  upon  the  doctrine  of  the 
 Gofpel  which  they  profefled  ,  when 
 others  fliould  by  experience  find  it  fo 
 powerful  upon  them,  as  to  render  thofe 
 who  are  in  the  hardeft  condition  of  fer- 
 vitude, patient  and  fubmiilive  under 
 their  yoke,  trufty  and  faithful  in  their 
 duties. 
 
 2.  The  next  tenn  to  be  enquired  af- 
 ter is  the  Atl^  Adorn,  The  word  is 
 y^(7ixr2(nv^  it  figoifies  to  fet  a  thing  off 
 t(-r  its  beil  advantage  of  comelMiefs, 
 that  it  may  appear  grateful  and  lovely 
 
 to 
 
on  Titus  If.  i  o. 
 
 to  the  beholders.  It  confifts  in  two 
 things ,  removal  of  blemiflies  ,  and 
 addition  of  ornaments :  Many  things 
 that  are  of  an  excellent  beauty  in  their 
 own  native  fiiiplicities,  may  yet  be 
 capable  of  fuch  fupperadditions  as 
 will  contribute  to  their  further  orna- 
 ment. Now  men  may  then  be  faid  to 
 adorn  their  profeffion ,  when  they  do 
 fludioufly  endeavour  to  avoid  all  fuch 
 uncomely  adlions,  as  may  bring  a  pre- 
 judice upon  it ,  and  to  do  fuch  things 
 as  may  make  it  appear  moft  ami- 
 abe,  and  win  over  others  to  a  love  of 
 it. 
 
 3.  ThtOhjeB  matter,  in  that  phrafe. 
 The  do^rine  of  God  our  Saviour  ;  where- 
 by we  are  to  underftand  the  Gofpel; 
 which  is  therefore  faid  to  be  the  do- 
 ctrine of  Chrift ,  becaufe  he  is  the 
 chief  Author  and  Objed:  of  it.  It  be- 
 ing the  v/ord  of  reconciliation  by  him. 
 Now  tho  it  be  not  in  the  power  of  any 
 creature  to  add  any  thing  unto  the 
 beauty  of  this  dodrine,  which  is  in 
 it  felf  the  wifdom  of  God  in  a  r/iyjiery  ^ 
 7.  Cor.  X.  7  Tne  glorinm  Gofpel^  z  Cor. 
 4.  4.  And  the  light  of  the  kmvoled^e  of 
 the  qlory  of  God  in  the  face  of  Jefus 
 Chrift ,  V,  6.  The  riches  of  the  glory  of 
 H  4  God 
 
 105 
 
104  The  Fourth  Sermon^ 
 
 God,  Colof.  I.  27.  Which  are  fome 
 of  the  higheft  expreflions  of  beauty 
 that  words  can  reach  unto :  And  fo 
 this  dotfitrine  is  not  in  it  felf  capable  of 
 any  real  addition  of  beauty  from  us,  no 
 more  than  we  can  add  light  to  the  Sun ; 
 yet  God  is  pleafed  to  efteem  and  to 
 accept  of  that  as  an  ornament  to  it , 
 when  our  converfation  is  as  lecometh  the 
 Gofpel  of  Chriji^  as  the  phrafc  is  Philip, 
 1.27.  When  menvvalkfuitably  to  thofe 
 rules  of  goodnefs,  and  purity,  and  meek- 
 nefs,  which  are  therein  fo  often  infilled 
 upon. 
 
 4.  As  for  that  pbrafe,  All  things  ^ 
 it  does  refer  not  only  to  thofe  duties 
 of  Religion  and  Worfliip  which  do 
 more  immediately  concern  our  com- 
 munion with  himielf;  but  likewife 
 to  the  bufineiles  of  our  converfing  with 
 others  ,  to  our  managing  of  fecular 
 and  worldly  bufmefs,  cur  very  re- 
 creations and  diverfions  fliould  not  be 
 without  a  favour  of  Chriftianity.  And 
 we  (liould,  even  in  thefe  things,  give 
 evidence  of  our  faith,  fobriety,  and 
 patience,  and  humility,  and  contented- 
 nels.  And  fo  likewife  for  the  duties 
 of  our  relations,  even  the  meaneft  of 
 them :  Th^t  of  Servants,  who  tho  they 
 
 be 
 
OM  Titus  n.  lo.  105 
 
 be  themfelves  of  the  bafeft  and  moft: 
 contemptible  condition ,  yet  are  in 
 a  capacity,  according  ro  their  fphere, 
 of  bringing  honour  to  their  pro- 
 feffion,  as  well  as  thofe  that  are  moft 
 noble. 
 
 So  much  I  conceive  fufficlent  for 
 the  explication  of  the  words  in  the 
 Text.  Though  the  duty  here  mentioned 
 do  by  its  particular  connexion  in  this 
 place  more  immediately  refer  to  thofe 
 that  are  in  the  relation  of  Servants, 
 yet  it  is  fuppofed  to  be  of  a  more 
 general  extent,  and  to  reach  unto  all 
 other  degrees  and  profeffions,  for 
 whom  the  reafons  of  it  will  hold  a 
 fortiori.  For  if  thofe  of  the  meaneft 
 condition  are  not  exempted  from 
 this  endeavour,  much  more  then 
 lliould  others  make  it  their  care 
 and  bufinefs ,  who  have  greater  ad- 
 vantages for  it,  and  confequenrly 
 greater  engagements  to  it.  And  ac- 
 cording to  this  more  general  extent 
 of  this  duty,  I  intend  the  profecuticn 
 of  it. 
 
 The  Doiirine  I  would  infift  upon ,  is 
 this : 
 
 It  is  the  duty  of  every  Chriflian  fo  to 
 demean  himfelf  in  every  hufinefs  ,  con- 
 
 dition^ 
 
1 06  The  Fourth  Sermon j 
 
 dition ,  relation  ,  as  may  adorn  the 
 Qofpel  y  and  win  over  others  to  a  love 
 of  it. 
 
 There  is  a  fpecial  care  to  be  had  to 
 the  comelinefs  of  our  adions,  that  they 
 be  fuch,  and  lo  managed,  as  to  bring  a 
 reputadon  to  the  doctrine  we  proiefs, 
 and  make  it  feem  lovely  in  the  eyes  of 
 others. 
 
 I  might  cite  abundance  of  proofs  to 
 this  purpofe.  AH  thofe  admonitions 
 in  Scripture ,  i.  Of  not  giving  offence 
 to  others.  But  z.  Rather  winning 
 them  over  by  our  good  examples, 
 are  but  other  kind  of  expreflions  fig- 
 nifying  the  fame  thing  with  this  in  the 
 Text, 
 
 Such  are  thofe  places  which  do  pro- 
 hibit the  giving  an  cccafion  for  the 
 name  of  God  and  his  dollrine  to  he  hiaf- 
 phemed^  Rom.  i.  24.  i  Tim.  6.  i.  Or 
 caufiag  the  way  of  trurh  to  he  evil /poke  n 
 of  ,  X  Per.  X.  X.  Or  giving  occafion  to 
 the  adverfary  to  [peak  reproachfully , 
 I  Tim.  5.  14.  Signiiymg  that  fpecial 
 care  and  caution  which  we  ought  to 
 ufe  in  vindicating  the  reputation  of 
 Religion.  Men  are  full  of  prejudice 
 agaioft  the  ways  of  God,  apt  to  enter- 
 tain  hard  thoughts  cgainfl  them,  as 
 
on  Titus  11.  I  o.  1 07 
 
 if  they  were  rough,  deformed,  and  un- 
 even ,  ready  to  catch  at  all  occafions 
 of  confirming  themfelves  in  thefe  pre- 
 judices ,  from  the  haltings  and  impru- 
 dences of  thofe  that  profefs  Religion : 
 And  therefore  it   Ihould  be  their  en- 
 deavour to  be   very    wary  of  giving 
 any   advantages  of    this   kind.     This 
 was  Nehemiah's  argument ,  c,  5.  v.  9. 
 Ought  ye  not  to  walk  in  the  fear  of  God^ 
 lecaufe  of  the  reproach  of  the  heathen  our 
 enemies  ?  And  in  this  very  Chapter  of 
 the  Text  ^  the  Apoflle  exhorteth  that 
 their  behaviour  he  as  lecometh  holinefs , 
 V.  3.  that  the  word  of  God  he  not  hlafphe^ 
 med  ^  V.  5,  that  he  who  is  of  the  contrary 
 part  may  he  ajhamed^  having  no  evil  thing 
 to  fay  of  you\  v.    8.    So  again,   i  Pet. 
 2.  IX.  For  this  reafon  ought  your  con- 
 verfation  to  he  honefl  among  the  Gentiles , 
 that  whereas  they  are  apt  tofpeak  againfl 
 you  as  eviUdoers^  they  may  hy  your  good  i  vst  3. 
 works  which  they  floall  behold ^he  hr ought  to  ^^• 
 glorify  God  in  the  day  of  vi ft  tat  ion. 
 
 To  this  purpofe  likewife  are  all  thoft* 
 other  Scriptures  ,  which  do  mention  it 
 as  a  duty  to  win  over  others  by  our 
 good  examples.  To  let  cur  light  fofbine  ^at.$.  16, 
 before  men ,  that  others  feeing  cur  good 
 works  may  glorify  our  Father  which  is  in 
 
 heaven  i 
 
io8  The  Fourth  Sermoriy 
 
 Heh.  lo.     heaven  ;  71?  confider  one  another  ^  to  pro- 
 
 -4*  voke  unto  love  and  good  works^  that  is, 
 
 fo  far  to  (ludy  the  tempers,  inclinations, 
 
 inrerefts,  of  thofe  ue  converfe  with, 
 
 that  thereby  ue  may  be  able  to  take 
 
 the  right    advantage   of  doing    good 
 
 Rom.  II.    upon   them.  .  If  ly  any  means  we  -may 
 
 ^'^'  provoke  them  to  an  hcneft  emulation.     So 
 
 Philip,  2.  I  J.  That  ye  may  he  hlamelefs 
 
 and  harmlefs^  thefof7S  of  God ^  without  re^ 
 
 luke  in  the  midfl  cf  a  crooked  and perverfe 
 
 generation^  amongfi  whom  ye  may  Jhine 
 
 as  lights  in  the  world :  That  you  may  be 
 
 of  as  great  ufefulnefs  and  ornament  in 
 
 your  feveral  Spheres,  as  the  lights  in  the 
 
 firmament. 
 
 So  Womens  converfations  ought  to 
 befuch,  as  to  win  their  Huslands^  &c. 
 I  Fet,  3. 1,  X. 
 
 I  Hiall  cite  but  one  Text  more  for 
 the  proof  of  this,  and  then  proceed 
 to  the  Reafons  of  it.  'Tis  that  known 
 place  ,  Philips  4.  8-  Finally  brethren  , 
 whatfoever  things  are  true  ,  whatfoever 
 thifogs  are  honefi ,  whatfoever  things  are 
 jiift ,  whatfoever  things  are  pure ,  what- 
 foever things  are  lovely^  whatfoever  things 
 are  cf  good  report^  if  there  he  any  virtue^ 
 and  if  there  he  any  praife ,  thi-nk  of  thefe 
 things.     Wherein  the  /lp(file  dcth  by 
 
 a  pecu- 
 
on  Titus  11,  so.  so? 
 
 a  peculiar  ftrain  of  Rhetorkk  inculcate 
 upon  the  Philippians ,  in  the  mod  com- 
 prehenfive  words,  and  the  moft  ferious 
 vehement  manner  ,  all  fuch  lovely  and 
 defirable  qualifications,  as  might  llrvG 
 to  adorn  their  profeffions* 
 
 What fo ever  things  are  true  :  That  is, 
 fincere  and  real,  free  from  all  falfe  pre- 
 tences and  appearances. 
 
 Whatfoever  things  are  honefl  :  The 
 original  word  is  (rtixvci,  which  fignifies 
 properly  venerahle.  That  is,  fuch  things 
 as  may  cccafion  in  others  a  reverend 
 efteem  of  you. 
 
 Whatfoever  things  are  jufi  :  That  is, 
 free  from  the  fulpicion  of  unworthy 
 partiality,  or  bafe  ends,  not  fo  much 
 aitiiing  at  ferving  the  intereft  of  a  Party, 
 as  doing  that  which  is  in  it  felt  right 
 and  jaft- 
 
 Whatfoever  things  are  pure  :  cW  dyvoi^ 
 That  is,  things  that  are  free  from  all 
 immodeft  uncomelinefs, 
 
 Whatfoever  things  are  lovely :  oW 
 ^poo-^pf A?i,  That  is,  grateiiil  and  benigo, 
 fuch  as  will  render  a  man  moft  accept::- 
 ble  to  thofe  with  whom  he  ccnvcrfls; 
 free  from  that  afpenty  and  ruggednef?, 
 which  do's  fo  deform  feme  iren;  car- 
 riage. 
 
 What' 
 
I  to  "the  Fourth  Sermojiy 
 
 Whatfoever  things  are  of  good  report  : 
 c^acx.  <^(py\fj{gi.  There  are  iome  things 
 that  by  the  confent  of  Nations  are  of 
 a  good  fame,  and  well  reputed  of;  the 
 Apoftle  would  have  a  fpecial  care  taken 
 of  fuch  matters ,  there  being  nothing 
 of  greater  confcquence  to  the  intereft 
 of  a  Profeffion,  than  the  good  name 
 of  thofe  that  profefs  it. 
 
 If  i here  le  any  virtue^  dperk  Which 
 Word  tho  it  be  moft  frequent  amongft 
 the  Philofophers  ,  yet  'tis  very  feldom 
 ufcd  in  Scripture,  and  not  any  where 
 by  St.  Paul ,  excepting  this  place ,  as 
 being  perhaps  too  low  an  exprefiion 
 for  thofe  fpiritaal  Graces  which 
 Chriftians  ought  chiefly  to  labour  after. 
 But  yet  as  for  all  thofe  things  that  are 
 commendable  amongft  the  very  Hea- 
 then, which  they  flile  by  the  name  of 
 Firtue ,  Chriftians  ought  not  to  be 
 defective  in  fuch  things,  or  think 
 it  below  them  to  imitate  fuch  ex- 
 amples. 
 
 If  there  le  any  praife  ;  whatfoever  is 
 counted  laudable  and  comely  by  the 
 very  light  of  nature,  ought  not  to  be 
 negleded  by  them. 
 
 For 
 
on  Titus  II.  I  o.  Ill 
 
 For  the  further  confirmation  of  this 
 Truth  ,  I  fhall  fuggeft  three  Reafons  to 
 convince  the  equity  of  it. 
 
 I.  This  dodtrine  doth  adorn  us,  and  Reafon  i. 
 therefore  'tis  but  reafon  that  we  fliould 
 adorn  it.  We  are  all  of  us  naturally 
 in  a  deformed  forlorn  condition,  being 
 wretched y  and  miferahle  ^  and  poor ^  and  ^enj.^.ij, 
 hlindy  and  naked;  and  'tis  alone  this 
 Dodrine  of  the  Gofpel  that  doth  fur- 
 nifh  us  withgtfW,  and  eye-Jalve^  and  white 
 rayment  to  enrich  and  beautify  us.  We 
 are  of  our  felves  children  of  darknefs  ^ 
 'tis  the  Gofpel  that  doth  heget  us  again 
 to  a  lively  hope ,  and  make  us  children 
 of  the  light ;  and  therefore  'tis  but  rea- 
 fon that  we  ihould  walk  worthy  of  our 
 vocation  ,  and  as  hecomes  children  of  the 
 light ,  Ephef  5.  8.  Setting  forth  the 
 virtues  of  him  that  called  us  into  his 
 marvelous  light ,  i  Pet.  z.  9=  Light  is 
 one  of  the  moft  glorious  and  beawtifu! 
 creatures  in  the  world ,  and  therefore 
 an  earthly  and  fordid  carriage  will 
 not  become  that  title.  Thofe  that  are 
 raifed  to  this  privilege  fhould  endea- 
 vour after  fuch  virtues  as  will  be  fuira- 
 ble  to  it.  Men  are  content  in  the 
 night-time  to  be  homely  and  plain, 
 but  in  the  day  they  will  endeavour  to 
 
 have 
 
Ill  The  Fourth  Sermon^ 
 
 have  their  garments  decent  and  comely 
 about  them.  So  fliould  Chriftians  de- 
 mean themfeh'es  ,  remembring  the 
 obligation  that  lies  upon  them  from 
 their  calling,  counting  it  a  greater 
 iliame  to  them  to  do  any  unworthy 
 a(5,  under  the  glorious  light  of  the 
 Gofpel  about  them ,  and  the  illumina- 
 tion of  the  fpirit  within  them,  than 
 other  men  do  to  commit  any  filthinefs 
 in  the  face  of  the  Sun.  Men  ufually 
 are  very  careful  to  advance  the  honour 
 and  reputation  of  that  from  which 
 they  receive  their  own.  So  that  the 
 Law  of  gratitude  doih  iogage  us  to 
 this  dutj',  which  is  the  fifft  reafon. 
 p.eafoni.  2,  In  the  adorning  ofour  profeffions, 
 •  we  do  really  promote  our  own  advan- 
 tage, and  adorn  our  felves,  the  re- 
 putation of  that  redounding  to  our 
 benefit,  and  the  blemifhes  of  it  to  our 
 difparagement.  The  honour  and  efteem 
 that  is  given  to  any  Profeffion  does 
 refledi  upon  the  Profeffi)rs  ;  men  are 
 ufually  very  fenfible  in  things  of  their 
 own  intered  5  how  careful  will  they 
 be  in  adorning  their  Habitations,  not 
 grudging  to  beftow  much  labour  and 
 coft  to  this  purpofe  ,  and  for  their 
 Podies   nothing   more  comnion   than 
 
 vanities 
 
on  Titus II.  to. 
 
 vanities  and  excefs  in  the  adorning  of 
 thefe ;  and  yet  after  all  their  care  and 
 delicacy  in  this  kind,  thefe  bodies  of 
 theirs  are  but  frail  earthly  Tabernacles, 
 and  mu(t  (hortly  prove  vvorois-mear, 
 and  molder  away  into  their  original 
 duft:  Andfb  likewife  for  their  Names ; 
 all  thofe  difficulties  that  men  undergo 
 in  the  purfuicof  fame  and  glory,  which 
 is  the  bufinefs  of  men  of  more  large 
 and  generous  fpirits,  is  but  for  the 
 adorning  of  their  names,  and  perpetua- 
 ting them  to  pofterity,  which  tho  k 
 have  its  proper  ufe  and  bounds,  yet 
 is  it  but  vanity,  as  Solomon  fays,  feeing 
 that  rvlnch  now  is  y  in  the  days  to  come 
 fhall  he  forgotten^  Ecclef.  z.  i6.  Every 
 generation  producing  fomething  which 
 feems  new  and  ftrange,  to  take  up 
 mens  talk  and  wonder,  and  to  drown 
 the  memory  of  former  perfons  and 
 adions. 
 
 Now  if  we  would  do  any  thing  of 
 this  kind  which  may  be  for  our  real 
 advantage,  it  muft  be  by  the  adorning 
 of  this  Doftrine,  which  abideth  for 
 ever.  The  fwest  ornament  of  a  good 
 name  ,  which  we  endeavour  to  pour 
 upon  the  head  of  rhat,  vvill  run  down 
 and  be  communicated  to  Uie  skirts 
 I  about 
 
 »^ 
 
114  T/;e  Fourth  Sermon, 
 
 about  it,  all  that  belong  unto  it.  There 
 are  but  two  kind  of  things  that  may 
 juftly  challenge  any  care  from  us  of 
 this  nature ;  ibme  things  ought  to  be 
 adorned  for  their  own  worth  and 
 dignity,  other  things  for  that  fpecial 
 affection  we  bear  to  them,  and  the 
 dcfire  ofhaving  them  loved  andefteem- 
 ed  by  others;  in  both  which  refpeQs, 
 this  doflrine  of  the  Gofpel  ought  to 
 be  preferred  before  any  thing  el(e , 
 efpecially  fince  our  own  advantage  is 
 lb  much  concerned  in  it.  That  is  a  fe- 
 cond  Reafon,  the  Law  of  (elf  love  doth 
 
 mgagc  K. 
 
 Rc4o»  3-  5  And  lafilyj  which  may  ferve  in- 
 ftead  of  all  other  Reafbns,  this  is  the 
 great  end  of  our  Creation  and  Being, 
 the  chief  bufinefs  upon  v^hich  we 
 were  fent  into  the  world,  to  glorify 
 God,  and  bring  honour  to  his  name  : 
 Which  we  then  do  in  reference  to 
 others,  when  we  demean  our  feives 
 fo  as  to  caufe  them  to  acknowledge 
 and  fpeak  well  of  him.  This  is  to  tvalk 
 worthy  of  the  Lord  ^  i  Thef.  2.  I2. 
 and  a^s  bccorneth  the  Gcfpel  of  Chrift  ^ 
 Philip.  I.  27.  When  thofe  that  of 
 thtmieives  are  apt  to  fpeak  evil  of  our 
 Profeiiion,  (Jjall  by  cur  good  convcrfation 
 
 be 
 
o/i  Titus  IL  lo.  I  ly 
 
 be  convinced  and  won  over  to  a  love 
 of  it.  This  is  the  greateft  and  moll 
 noble  work  that  any  man  is  capable 
 of  contributing  unto  ;  And  therefore 
 that  may  be  another  Reafon  to  enforce 
 the  neceflity  of  it,  'tis  the  chief  end  of 
 our  Creation. 
 
 I  fhall  need  to  (ay  no  more  by  way 
 of  Explicatio:^  or  Proof :  I  come 
 now  to  the  AfflicAtkn  of  this  Point , 
 wherein  it  may  be  improved  to  the(e 
 Vfes, 
 
 I.  For  Information ,  if  it  be  every 
 ones  duty  to  take  fpecial  care  of  adorn- 
 ing his  profeffion  ,  then  it  will  fol- 
 low: 
 
 I.  That  men  are  not  only  to  regard 
 the  lawfulnefs  of  their  adions  as  to 
 the  matter,  but  the  comelinefs  of  them 
 too  as  to  the  manner  and  degree. 
 As  there  is  dfference  betwixt  clothing 
 and  ornaments,  fo  is  there  betwixt 
 the  mere  lawfulnefs  of  aftions,  and  the 
 comelioers  of  them.  A  Chriftian  Oiould 
 even  in  moral  duties  do  fomething 
 beyond  the  common  level  of  meo^ 
 aiming  at  things  that  are  more  gene- 
 rous and  heroical ,  and  may  give  a 
 luftre  to  his  profeffion ,'  efpeciaily  in 
 fuch  matters,  as  border  neareft  to  the 
 I  2  proper 
 
1 1 6  Jhe  Fourth  Seymoiij 
 
 proper    Graces    of    Chiiftbnity ,    as 
 grant ude,  patience,  meeknefs^  felf  deniaL 
 And  in  fach  cafes  where  other  ordinary 
 nien  may  be  fuppofed  to  yield  unto 
 common    infirmity    and    temptation , 
 the  ufual  excufe  of  their  failings ;   he 
 Ihould  prefb  on  with  greater  vigor,  as 
 confidering   the    caufe    that    depends 
 upon  him,  the  reputation  of  his  holy 
 Profeffion.     Some  things,  that  for  the 
 fubrtance  of  them  may  be  juft;    yet 
 being   performed    without    refpeO:  to 
 this  end  ,   may  prove  blame-worthy. 
 Boyii4m  muft  be  ex  cm/a,  integra  :  The 
 defedof  any  fach  circumftance  where- 
 by an  adion  might  be  better  perform- 
 ed, doth  lay  a  blemifh  upon  it.     Now 
 we  are  to  provide  things  homjl  in  the 
 fight  of  dlmen  ;  to  acquit  and  commend 
 our  j elves  not  only  to  our  oxvn  confctencesj 
 but  to  other  mens  conki^nQ^siGQ^  2  Cor* 
 4.2.     This  doth  principally  confift  in 
 the  right  circumftanciating  of  actions, 
 and    v/iil  require   much  prudence  to 
 judge  what  is  (eafonable  and  fit. 
 
 2.  Hence  it  will  follow, that  amongft 
 thac  great  variety  of  duties,  which  are 
 incun^.bent  upon  a  Chriftian  ,  there 
 ought  to  be  a  fpecial  regard  unto  fuch 
 as  are  of  general  approbation,    and 
 
 moft 
 
on  Titus  IL    lo.  i?7 
 
 moft  futable  to  the  reafon  of  mankind : 
 that  is ,  ro  thofe  moral  duties  which 
 the  light  of  Nature  doth  obhge  unto, 
 becaufe  t/jo/e  who  are  without ,  will  be 
 apt  to  take  an   eftimate  of  us  by  our 
 conformity  to  thefe.     And   that  man 
 will  never  arrive  to  the  efteem  of  be- 
 ing  Religious,  who  fhould   be  found 
 negligent  and  defeftive  in  this  kind , 
 either  in  refped  of  an  holy  awe  and 
 fear  towards  the  divine  Majefty,  which 
 he  doth  profefs  to  adore;  juftice,  equity, 
 charity,  gentlenefs  in  his  dealing  and 
 converfing  with  others ;  thefe  things 
 being    of    an    univerfal    approbation 
 amongft  men  that  pretend  to  any  Re- 
 ligion.     For  tho  natural  men  are  apt  to 
 entertain  prejudices  and  hard  thoughts 
 againft  many    religious    duties,     y^t 
 there   are   fome  things  that  are  both 
 acceptable  of  God ,  and  approved  ofmen^ 
 Rom,  14.  18.  And  that  is,  when  Re^ 
 ligion  is  not  fo  much  put  in  w^r^n  and 
 drhks^  and  external  forms,  as  in  righte- 
 oufnefs  and  peace,  &c.  '  lis  true  indeed, 
 a  man  muft  take  heed  of  refting  in 
 thefe  moral  attainments ;  but  on'^the 
 other  fide  he  muft  take  heed  of  com- 
 ing niort  of  them  too.     He  that  pre- 
 tends  to  grace,  and  doth  not    come 
 I  J  up 
 
I  s  8'  The  Fourth  Sermon ^ 
 
 uptothefe,  is  ia  as  bad,  and  (in  many 
 refpeds  '  a  much  worfe  condition , 
 than  he  that  refts  in  them.  'Tis  true 
 likewife,  that  there  may  be  much 
 danger  in  fceking  to  pleafe  men,  but 
 yet  this  is  an  end  which  we  may 
 aad  fliould  propofe  to  our  (elves  even 
 in  our  rehgious  converfation  ,  Rom. 
 I  <; ,  2 .  Ler  every  one  pleafe  his  neighbour  :■ 
 \\s  the  Jpoflles  advice  there  ;  and  he 
 owns  ic  tor  his  pradice  ,  %Cor.  lo.  J3. 
 ^'  ven  as  I  f/leafc  all  men  in  all  things^  not 
 jeekin<^  mine  o'^n  profity  hut  the  profit  of 
 pjar^y^that  they  may  he  favcd.  There 
 Htad  and  will  always  be  cjh  enmity 
 bQtwht  the  feed  of  the  iVor/^an  Sitld  the 
 feed  f  the  Serpent ;  but  yet  this  doth 
 not  hinder  but  that  we  may  labour  for 
 fo  much  favour  in  their  eyes  as  may 
 give  us  advantage  of  doing  good  upon 
 them.  'Tis  faid  of  the  ApoftleSy  that 
 they  had  favour  with  all  the  people^  A£l. 
 2.  47.  And  upon  that  account  were 
 they  fo  powerful  amongft  them.  Some 
 of  thife  things  would  not  perhaps  be 
 fo  proper  to  be  infifted  on,  did  not  the 
 condition  of  the  times  make  them 
 feafcnable  ;  when  ^o  many  men  under 
 the  profeffion  of  Religion  (  which  is 
 ROW  in  falhion,  and  therefore  eafy  ) 
 
 da 
 
on  Titus  IL  [o.  lip 
 
 do  indulge  themlelves  in  ths  negleS: 
 of  moral  duties.  As  if  the  pretences 
 to  holincfs,  which  do  really  fo  much 
 the  more  ingage  to  thcfe  things,  might 
 yet  fcrve  as  a  difpenfation  from  them  ; 
 than  which  nochiog  can  be  more  un* 
 comely. 
 
 2.  But  I  haften  to  a  fecond  Vfe^  for 
 Reproof  oi  iuch,  perf3ns  who  arefj  far 
 from  being  Ornaments,  that  they  are 
 rather     foots    and   blemiihes    to    the 
 
 A. 
 
 Doftrine  of  the  Gofbel.  Such  are  of 
 two  kinds ,  Carelefs  and  Scmddom 
 Profcffors. 
 
 I.  For  tho&  that  are  Carelefs  and 
 Barren,  who  are  w^iolly  inmieried  in 
 themfelves,  and  the  oblervance  of  thslr 
 own  humours,  without  any  regard  to 
 the  profiting  or  pleafing  of  othersa 
 There  is  fomething  in  mens  religious 
 converfation ,  anfwerable  to  the  flo- 
 vcnlineft  of  their  outward  carriage, 
 whereby  ethers  are  made  averfe,  and 
 as  it  w^ere  naufeated  from  converfing 
 with  them.  Such  are  all  felfifli , 
 morofe ,  churliili ,  contentious  men  , 
 who  ioftead  of  inviting  others,  do 
 rather  difcourage  them  from  the  ways 
 of  Religion. 
 
 I  4  II.  For 
 
iio  The  Fourth  Sermon, 
 
 II.  Votihch  zs  2iVQ  fcandalou^^  who 
 wbilft  they  profefi  Religion,  do  allow 
 themfelves  in  fome  notorious  fins  : 
 And  fometimes  commit  them  under 
 the  very  pretence  of  Religion ;  as  the 
 rhariftes  are  accufed  to  devour  widows 
 houjesy  that  is,  to  do  ads  of  injuiiice 
 and  cruelty ,  under  the  pretence  of 
 devotion  and  zeal:  Both  thefe  are 
 en  abomination,  but  efpecially  the 
 latter,  which  doth  involve  in  it  the 
 higheft  aSronr  and  indignity  againft 
 Religion,  that  can  be.  It  is  really  to 
 ftoff  and  dcfj^ife  that ,  to  which  in 
 ;5ppcaraace  we  pretend  the  higheft 
 reverence.  It  is  to  carry  Chrift  about 
 in  fcorn^  to  be  derided  by  others,  cry- 
 ing hdl  Kjng  of  the  Jeips  ,  and  yet 
 fp'itti !g  tifon  him^  andbttffetwg  him.  Such 
 perfons  are  fo  far  from  adorning  their 
 profefTion ,  that  they  do  their  utmoft 
 to  difparage  it,  and  make  it  appear 
 odious.  Vv'^hat  ferious  man  would  be 
 invited  to  own  that  for  a  Religion  , 
 which  is  profefled  by  men  of  fuch 
 falfe  and  hateful  converfations?  There 
 are  two  things  I  would  briefly  fuggcft 
 by  way  of  motive  to  dilTuade  men 
 from  oifsnding  in  either  of  tliefe  kinds, 
 C'i^.  tile  unwGrthh7e[sy  and  the  Dar?  er 
 of  fuch  carriage.  i.  'Tis 
 
0)1  Titus  II.  fc.  121 
 
 1.  'Tis  Vmvorthy  and  odious  to  caft 
 a  blemifh  and  reproach  upon  that  to 
 which  we  owe  our  own  honour  ;  to 
 deftroy  thofc  whom  we  are  bound  to 
 love  and  help.  The  Scripture  puts  it 
 as  a  brand  upon  the  loofe  Sons  of  £//, 
 Hophra  and  ?hincha^$  ,  i  Sam.  %.  17. 
 That  they  caufed  men  to  abhor  the  offering s 
 of  the  Lord,  And  nothing  can  be  more 
 hateful  than  to  bring  facred  things 
 into  contempt:  It  was  JaccPs  com- 
 plaint  againft  his  Sons ,  Simeon  and 
 Levi,  Gen.  34.  ^o.  Th^t/hej  had  made 
 him  to  [iink  amoiig[l  the  inhabitants  of 
 the  Land,  So  dotli  the  unworthy  car- 
 riage of  Profeffors,  c^ufc  the  hearts 
 of  others  to  rife  up  againft  them  with 
 much  fcorn  and  deteftation. 
 
 2.  And  as  it  is  unworthy,  fo  likewife 
 is  it  dangerous ;  you  know  the  (everal 
 Woes  in  Scripture  denounced  and  ex- 
 ecuted againft  thcfe  that  give  offence. 
 Temporal  judgments  upon  their  names, 
 Malach.  2.  9.  The  Priefts  that  caufed 
 others  to  ftumble  at  the  Law,  are  threat- 
 ened to  be  made  contemptible  and  Lafe 
 before  all  the  people.  And  there  is  no- 
 thing more  equal,  than  thatrhofe  who 
 expofeReligion  to  contemprjfliould  [u^- 
 fer  under  it  themfelves, 
 
 J^og« 
 
122  The  Fourth  Sermon^ 
 
 Judgments  in  refpeO:  of  life :  Bala- 
 am was  for  this  realbn  flain  with  the 
 fword,  beciVife  he  taught  Balac  to  lay  a 
 flumhling  block  before  the  children  of  If" 
 rael  J  Numt).  31.  8.  The  Sons  of  Eli 
 were  iipjn  the  like  account  (lain  by  the 
 Philtflims^  I  Sam. 4.  i  i. 
 
 But  thae's  not  ail :  For  befides  this 
 temporal  death,  it  doth  expofe  a  roan 
 likewife  to  Eternal  death.  And  'tis 
 but  reafon  that  it  lliould  be  fo,  becaufe 
 the  fins  of  fuch  offenders  do  eittend 
 to  the  ruine  of  tl-e  foals  of  others ; 
 they  doing  what  in  them  lies  to  defiroy 
 thofe  for  rvhom  Chriji  dyed^  i  Cor.  8.  1 1. 
 'Tis  fpoken  concerning  the  abule  of 
 our  liberty  in  things  indiffsrenr,  'tis 
 much  more  concerning  aciions  in  thein- 
 felves  finfu!. 
 
 That's  a  known  Text^  Matth.  18.  6. 
 It  tvere  better  for  a  man  to  have  a  mtlfione 
 Imng  about  his  neck^  and  to  be  cf.Jl  into 
 the  Sea,  than  to  offend  o^e  of  thefe  little 
 ones.  Now  if  to  offend  but  one,  and 
 that  a  little  one ,  that  is,  one  that  is 
 weak  in  knowledge  and  faith,  will 
 expofe  a  'man  to  a  certain  and  dreadful 
 vengeance ,  what  then  may  they  ex- 
 pect, who  in  regard  of  the  eminence 
 of  tlieir  place ,  reputation  ,  profeffion, 
 
 do 
 
on  Titus  II.  to.  125 
 
 do  occafion  a  more  general  and  fprcad- 
 ing  fcandal  ,  boch  in  refpeQ:  of  the 
 number  and  quality  of  the  perfons 
 offended,  and  caufe  the  wayy  of  God 
 to  be  commonly  evil  fpokcn  of?  As 
 if  the  profeflion  of  Religion  were 
 but  a  defign  to  bring  about  fome  poli- 
 tick ends,  and  as  if  all  men  who  did 
 pretend  to  holinefs,  were  to  be  fufpeQed 
 as  deceivers;  if  thofethat  brought  up 
 anevil  report  upon  the  Land  of  promife, 
 were  fo  feverely  puniflied ,  biiing  de-  mmh.i^. 
 ftroyed  by  a  plague  from  heaven;  Cer-  37- 
 tainly  then,  the  offence  and  the  punidi- 
 menc  ought  to  be  eftimated  to  be  as 
 much  greater  here,  as  this  heavenly 
 Canam  is  better  than  that  earthly. 
 
 5.  I  have  but  one  Vfe  more ,  and 
 that  Qiali  be  for  Exhortatior^^  to  per- 
 faade  us  unto  the  ftudy  of  this  duty  in 
 the  Text.  That  we  would  every  one 
 in  our  feveral  places,  endeavour  to 
 bring  honour  to  our  profeffion,  and  10 
 vindicate  it  from  thofe  reproaches,  to 
 which  the  unworthy  converfation  of 
 fome  profcilors  hath  expofed  it.  I 
 know  not  any  duty  more  {eafooable 
 CO  be  preffed  than  this,  becaufe  of 
 thofe  fo  great  and  common  fcandals 
 that  have  been  given  in  our  Tinges; 
 
 Wherein 
 
12  4  Tk  Fourth  Sermon  J 
 
 Wherein  too  many  have  juftified  all 
 thofe  old  Calumnies  and  Reproaches, 
 which  the  malice  of  the  ancient  Hea- 
 then  was  wont  to  charge  upon  the  pri- 
 mitive Chriftians. 
 
 For  our  better  direSion  in  the  per- 
 formance of  this  dury,  you  may  pleafe 
 to  remember  what  was  fuggefted  be- 
 fore. That  the  nature  of  adorning  doth 
 confift  in  thefe  two  things:  The  re- 
 moval of  Blemi[hes^  and  the  addition  of 
 Ornaments. 
 
 I.  For  the  Removal  of  Blemijjjes: 
 There  are  feveral  things  which  are 
 after  a  more  efpecial  manner  blemifhes 
 to  the  converfacion  of  a  Chriftian. 
 Befides  thofe  groffer  vices,  which  are 
 moft  oppofite  to  the  purity  of  Evange* 
 lical  dodrine,  by  which  this  profeffion 
 fhould  be  diftinguiflied  from  all  others : 
 I  fay  befides  thefe,  there  are  fome 
 aflions  likewife,  which  Teeming  not 
 to  contain  in  them  any  grols  iniquity 
 or  injuftice,  are  thereupon  more  eafily 
 fallen  into.  And  yec  being  deftruSive 
 to  peace  and  friendfhip  amongft  men, 
 and  againft  the  good  of  humane  So- 
 ciety, and  conflquently  hateful  to  the 
 generality  of  mankind  ,  and  therefore 
 very  great  blcmifcs  to  the  profefEon 
 
 of 
 
on  Titus  IL  lo.  izy 
 
 of  Religion.    Such  are  fufpitioufmfs  y 
 evil  fur  miJwgSy  tdehearersy  which  are 
 l\[Qfewel  to  contention^  as  the  Wifeman 
 {peaks ,  Prov.  26.  20.  Malignity ^  that 
 is,  an  aptnefs  to  put  the   worft  con- 
 ftruftion    upon   things  ;     whiffering , 
 huckbitin^^  ,   ra(h    cenfuring  of   others  ; 
 which  things  in  the  opinion  of  St,  James 
 are  not  confiflent  with  the  very  (hew 
 or  profeflion  of  Religion.     If  any  man 
 amongfl  you  feemeth  to  he  religiotis^  and 
 bridleth  not  his  tongue^  that  mans  religi- 
 on is vain^  Jam.  1.26.  Being hufy-hodies^ 
 under  the  pretence  of  Zealand  religion, 
 in  the  affairs  of  others ,    wherein  we 
 are  not  concerned,  which  is  very  apt 
 to  provoke  men  unto  much  indignation 
 and  prejudice. 
 
 And  then  befides  thefe  blemifhes, 
 which  concern  our  civil  converfation 
 with  others,  there  are  fome  likewife 
 which  men  are  fubjeft  unto  in  the 
 performance  of  their  Rehgious  duties. 
 An  imprudent  opennefs,  and  too  much 
 affcftationin  them,  as  if  we  did  them 
 to  be  feen  of  men.  A  being  ftrift  in 
 lefler  things,  and  loofe  io  greater,  which 
 is  to  walk  circumfpetlly^  as  fools  not  as 
 wife  y  and  hath  ufually  much  provo- 
 cation ia  it.    There  are  feveral  other 
 
 things 
 
ii6  The  Fourth  Sermon^ 
 
 things  of  this  naturCj  which  I  cannot 
 (land  to  enumerate  ;  but  thefe  are 
 fome  of  thote  particular  failings,  to 
 which  thofe  who  would  be  thought 
 the  more  ftricl  profeflbrs  are  fubjeO: , 
 which  ought  to  be  avoided,  as  being 
 after  a  more  efpecial  manner  blemifhes 
 to  our  Proteflion. 
 
 2.  There  are  fome  peculiar  Virtues 
 and  Graces,  which  are  commended  to 
 us,  as  being  more  efpecial  ornaments 
 to  our  ProfeiTion. 
 iPet.^is  I.  Nothing  doth  become  men  more 
 than  a  holy  reverence  and  fear  in  fpea- 
 king  of  the  things  of  God.  There  is 
 an  uncomelinefs,  and  there  may  be  a 
 fuperftition  too,  in  the  unfeafonable 
 mixing  of  facred  things  with  mirth. 
 
 2.  In  reference  to  others^  nothing  is 
 of  a  more  univerfal  approbation,  than 
 Love^nd  Jnjlice. 
 
 1.  For  LovCy  there  muft  be  ^phi- 
 lanthropia ,  extending  to  the  good  of 
 mankind  and  pubiick  benefit;  not  con- 
 fining our  defigns  within  tlie  narrow 
 compafsof  ourown  private  advantage, 
 and  the  obfervance  of  our  felves:  And 
 there  mufi  be  diphiladelphiatoo^  a  more 
 efpecial  love  to  the  brethren,  and  rea- 
 dinefs  to  ferve  and  help  them,  efpecially 
 
 for 
 
ow  Titus  n.  10.  1 17 
 
 for  fuch  as  are  in  diftreft,  and  in  a 
 ftate  of  affliftion.  The  works  of  mercy 
 to  fuch  are  not  only  fwcet  odors  in  the 
 fight  of  God,  but  before  men. 
 
 2.  And  fo  for  Jafiice  likevvift  :  Up- 
 rightnefs  and  fingle-hearrednefi,  a  free- 
 dom from  guile  and  defigns,  being 
 commendable  amongR-  all  profeffions  of 
 men.  And  therefore  the  neglect  or 
 v/ant  of  thefe  muft  needs  be  a  great  ble- 
 mifh  amongit  Chriftiaos,  When  thofe 
 that  are  proftiTors  iball  be  more  ready 
 to  ferve  the  intereft  of  a  Party,  than 
 to  obferve  the  rules  of  jiiftice  and 
 equity  ;  this  muft  needs  cccafion  hard 
 thoughts  and  fpeeches  againft  them. 
 
 3,  In  xQg^xdoi  cur  [elves  ;  the  holy 
 Ghoft  doth  frequently  commend  to  us, 
 humility ,  meeknefs  ,  mcdejly ,  as  being 
 the  moft  comely  ornaments,  and  in- 
 deed the  very  badge  and  livery  of  our 
 Prcfcffion,  We  are  exhorted  to  be 
 clothed  with  humility^  refembling  it  to 
 a  garaient,  with  which  we  are  to  deck 
 our  feives  ;  and  ^  meek  and  quiet  f fir  it 
 is  expreiiy  compared  unto,  and  prefer- 
 red before  the  adoYning  with  gold  and 
 apparrd'^  and  as  thofe  are  ufualiy  valued 
 by  men,  fo  this  is  faid  to  be  in  the  fight 
 of  God  of  great  price,  i  Pet.  3.  4.  -And 
 
 the 
 
1 1 8  The  Fourth  Sermon j 
 
 the  Scripture  ftyles  modeft  behaviour, 
 ^leaf  ,  1  Tim.  j.  2.  zoo-juio^.  That's 
 the  tVord,  we  trandate  it,  of^ood  be- 
 havhftrj  but  'tis  the  fame  with  this  in 
 the  Text,  and  fignifies  properly  ^ea^  or 
 come/y. 
 
 Nothing  is  more  frequently  incul- 
 cated in  the  Gofpel,  than  thefe  kind 
 of  graces ,  that  we  fliould  be  gentle^ 
 eafie  to  be  intredteci^  favourable  tovvards 
 the  infirmities  of  others,  putting  the 
 be(i  conftrudion  upon  things;  Being 
 [oft  in  our  anfwers,  Jlo'^  to  mger^ 
 ready  to  forgive  j  overcoming  evil  with 
 good,  [peaking  evil  of  no  man^  being  no 
 brawlers y  but  gentle ^  [fjewingallmeeknefs 
 to  allmeny  Titus  j.  1. 
 
 Thefe  graces  are  all  of  them  of  fuch 
 a  lovely  and  winning  nature,  that  it 
 would  exceedingly  promote  the  interefl: 
 of  Religion  if  they  did  more  fliine  forth 
 in  the  lives  of  thofe  who  call  themfelves 
 ProfetTors  in  thefe  times. 
 
 'lis  true,  thefe  Graces  do  more 
 naturally  arile  from  a  condition  of 
 trouble  and  fuffering,  as  the  primitive 
 times  v/ere.  And  in  luch  days  as  theft, 
 when  the  prof^fli:^n  of  Rehgion  is  in 
 fafhion,  and  advantageous  to  a  mans 
 fecularends,  and  the  Church  in  a  kind 
 
 of 
 
on  Titus  ir.  BO*  129 
 
 of  triumphant  condition  ,  many  of 
 thofe  who  profefs  Religion  (if  they 
 are  nototherwift  perfons  of  judgmt^nt 
 and  folid  worth)  are  more  apt  to 
 grow  infolent,  and  rugged  towards 
 others.  But  yet  thefe  Graces  would 
 be  no  lefs  comely  now,  than  they  were 
 then.  Nay  the  greater  the  difficulty 
 of  them  is,  the  greater  would  their 
 ornament  be.  And  therefore  the  more 
 watchful  ought  we  to  be,  in  refped: 
 of  the  temptations  againft  them. 
 
 I  know  there  are  feveral  other  things 
 which  fome  men  make  choice  of  for 
 the  ornaments  of  Religion  ,  as  skill 
 in  {bme  affeQed  infignificanc  Fhrafes^ 
 or  fome  high  airy  notions  ,  zeal  for 
 fome  particular  forms,  or  in  ferving 
 the  intereft  of  a  Party.  Nothing  is 
 more  obvious  to  any  ones  obftrvation, 
 than  that  many  men  do  principally 
 infift  upon  fome  fuch  things  as  thefe^ 
 for  the  great  ornaments  of  their  pro- 
 feffion,  by  which  they  meafure  them- 
 felves  and  others. 
 
 Whereas  fome  of  thefe  things  are 
 fo  far  from  being  crnamsnts,  than 
 they  are  at  the  hdkhyM [fot$  and  hlc- 
 f?22(hes-,  and  the  beft  of  them  are  buc 
 fajhions  y  which  though  they  may  feem  - 
 %  con^.ely 
 
1  ^o  Ihe  Fourth  Sermon^  &c. 
 
 comely  in  fome  particular  place  and 
 feafbns,  yet  they  have  not  any  abfblute 
 beauty  in  them,  and  at  another  time 
 will  appear  deformed.  Whereas  thefe 
 other  things  I  have  mentioned ,  will 
 never  be  out  of  fadiion ,  ss  having  in 
 them  an  abfolute  beauty  of  their  own, 
 not  depending  upon  places,  times,  or 
 opinion* 
 
 The  Efid  of  the  Fourth  Sermon. 
 
 The 
 
15 
 
 The  Fifth  Sermon. 
 
 At  a  Vtfttatm  holden  at  London. 
 
 Titus  II.    ly. 
 
 Thefe  things  fpeak^  and  exhort^  and 
 rehuke  with  all  authority  :  Let  no 
 
 MAN   DESPISE  THEE. 
 
 Hefe  words  do  contain  one 
 of  the  Apoftolical  Rules  or 
 Canons,  whereby  Church- 
 officers  are  direfted  to  pre- 
 ferve  the  dignity  of  their  places ,  and 
 the  authority  of  their  miniftry,  and 
 therefore  cannot  be  unleafbnable 
 for  the  preftnt  occafion  and  folem- 
 nity. 
 
 In  the  beginning  of  this  Chapter  the 
 
 Apoftle    had    mentioned    that  fou^d 
 
 Doclrine  which  he  would  have  Titt^s 
 
 K  2  ia 
 
I J  1  Jhe  Fifth  Seymofty 
 
 in  his  preaching  to  infift  upon,  with  re- 
 ference to  leveral  ages,  fexes,  and  condi- 
 tions of  perfons,  to  ^er/e  ii. 
 
 After  which  he  proceeds  to  a  brief 
 recapitulation  of  thefe  more  general 
 duties  wherein  all  nf)cn  are  concerned, 
 o{  Sobriety^  Right  eoufnefs^  and  Godlinefs : 
 And  takes  notice  of  thole  new  peculiar 
 reafons ,  whereby  the  Gofpel  doth 
 oblige  men  to  a  ftrift  obfervance  of 
 theft  moral  duties,  namely:  i.  From 
 that  great  reward  which  it  doth  more 
 clearly  propofe,  The  bleffed  hope^  and 
 that  glorious  appearing  of  the  great  God  ^ 
 V.  I  J.  2.  From  the  affiftance  which 
 it  gives  to  us  ,  by  redeeming  us  from  our 
 Iniquities,  v.  14.  Abolifliing  th^  guilt j 
 and  fabduing  the  forver  of  (m  ;  which 
 ought  to  be  very  powerful  motives , 
 whereby  Ghriftians  fhouid  be  excited 
 to  become  a  peculiar  people ,  feparate 
 from  the  reft  of  the  world  ,  zealous  of 
 good  works  ;  ftriving  by  their  fervency, 
 and  diligence,  and  chearfulnefs ,  as 
 much  to  excel  others  in  their  chedieme^ 
 as  they  do  in  t\K  privileges. 
 
 Having  mentioned  thefe  great  fun- 
 damental duties ,  he  thereupon  fub- 
 joyiis  this  exhortation ,  thefe  things 
 fpeak ,  and  exhort  and  rebuke  with  all  at*- 
 thority,  Thefe 
 
on  Titus  IF.  I  5.  13  j 
 
 Tf^efe  things  y  i.  e.  efpecially  thefe 
 more  fubftantial  and  weighty  matters, 
 wherein  the  effence  of  Religion  doth 
 confift ,  in  oppofition  to  other  finaller 
 points  of  left  evidence  or  conftquence. 
 
 Thefe  things  fped  :  Be  ready  to  in  ^ 
 ftruft   fuch    as   are  ignorant  in  thefe 
 duties ;  and  exhort  them  to  a  careful 
 obfervance  of  them.     And  if  any  man 
 be  fo  contumacious  ,  notwithftanding 
 this  inftruftion  and  exhortation ,  as  to 
 violate  thefe  known  duties,  let  him  be 
 rebukedwith  all  authority.     Do  not  deal 
 with  fuch  an  one  in  a  precarious  way, 
 but  with  fuch  a  courage  and  majefty , 
 as  may  become  him  who  hath  power 
 in  the  name  of  God  to  command  others 
 to  obferve  their  duties.     The  meflen- 
 gers  of  God  fhould  not  fear  the  faces 
 of  men  ;  fuch  kind  of  matters ,    as 
 thefe,  are  of  that  evidence  and  impor^- 
 tance,  as  may  well  bear  a  man  out,  1% 
 fpeak  with  authority,  and  to  ftrike  an 
 awe  upon  the  hearts  of  fuch  as  fliall 
 gainfay  and  oppofe  them. 
 
 And  in  order  to  this,  that  fuch  re- 
 bukes may  be  of  authority ,  and  the 
 more  efFeftual;    the  Apoftle  advifeth 
 10  take  fpecial  care ,  that  no  mm  de- 
 fftfe  him. 
 
 K  I  Not 
 
1 14  T/;^  ^ifth  S^rmon^ 
 
 Not  as  if  it  were  in  our  power 
 what  others  fhall  think  of  us.  For  as 
 honor  ^efi  in  honor antey  fb  is  contempt 
 likewife:  Men  will  take  the  liberty 
 of  judging  as  they  pleafe  ;  they  may 
 through  ignorance,  or  malice,  or  envy, 
 have  mean  thoughts  of  thofe  that  are 
 inoft  worthy  ;  but  though  tbt  form  of 
 honour  be  not  in  Our  power,  yet  the 
 scatter  of  it  is,  ramely  virtuous  and 
 worthy  aftions.  And  we  may  deferv^ 
 the  efteem  ofothers,though  they  fhouid 
 be  fo  unjuft  as  deny  it  to  us. 
 
 So  that  the  meaning  of  this  exhor- 
 tation of  not  letting  others  defpife  usy 
 muft  be,  fb  far  as  in  us  lies,  we  muft 
 be  careful  not  to  do  any  thing  which 
 may  give  occafion  to  others  to  have 
 mean  and  defpicable  thoughts  of  us. 
 That  man's  exhortations  and  rebukes 
 muft  needs  be  altogether  vain  and  in- 
 fignificant,  who  by  any  unworthy 
 anions  hath  rendered  himftlf  contemp- 
 tible :  Whereas,  if  by  welldoing  we 
 approve  our  felves  to  the  ccnfciences 
 of  others,  it  cannot  be  but  that  we 
 fball  have  authority  with  them.  Men 
 miift  and  will  ftand  in  awe  of  us, 
 when  we  demean  cur  felves  fb  as 
 they  may  have  reafon  to  believe  that 
 *  when 
 
on  Titus  If.  8  5.  I J  5 
 
 when  we  are  angry,   God  is  difpleafbd 
 with  them. 
 
 I  Ihall  profecate  my  difcourfe  upon 
 this  Text,  with  all  imaginable  plain- 
 nefs, under  thefe/^/^r^^  heads, 
 
 1.  I  fhail  endeavour  to  {hew  what 
 defpifin^  is,  and  wherein  ir  confifts. 
 
 2.  Of  what  great  confequence  it  is, 
 that  Minifters  Ihould  preferve  them- 
 felves  from  contempt. 
 
 J.  The  means  how  this  may  be 
 done. 
 
 And  then  conclude  all  with  fome 
 brief  application. 
 
 L  Concerning  the  nature  of  ^^y/'//?/?^, 
 what  it  is,  and  wherein  it  confifts: 
 It  fignifies  briefly  ,  cheap  and  low 
 thoughts  of  a  perfon,  together  with  a 
 fuicable  demeanour  towards  him. 
 
 The  moil  proper  objeO:  of  it,  is 
 littknefs  and  impotence.  Whatever  we 
 apprehend  to  be  of  any  kind  of  power, 
 we  have  a  fuitable  regard  to  it.  If  it 
 be  of  a  hurtful  nature,  we  hate  and 
 fear,  sod  take  care  to  avoid  it:  But 
 as  for  fuch  things  as  are  little  and  im- 
 potent, not  able  to  do  either  good  or 
 Imrt,  we  arc  not  any  further  con- 
 cerned for  them,  but  barely  to  defpife 
 and  contemn  them» 
 
 K  4  'Tis 
 
1 1 6  The  Fifth  Sermon, 
 
 'Tis  properly  oppofed  to  homurwg  ; 
 both  of  them  being  originally  ads  of 
 the  underftanding,  in  pafling  judgment 
 upon  the  nature  of  things. 
 
 When  we  do  in  our  minds  own  or 
 acknowledge  the  real  worth  or  virtue 
 of  any  one,  this. is  mvard  honouring  ; 
 when  we  teftify  this  by  our  words  or 
 aSions,  this  is   external    honouring: 
 And  fo  on  the  other  fide  ,  when  we  do 
 in  our  thoughts  take  notice  of,  and  ac- 
 knowledge the  vilenefs  or  worthlefnefs 
 of  things   or   perrons,    this   is  inward 
 deffifmg^  which  in  Scripture  phraie  i5 
 Deut.z';.''  ^^^^^  ?  counting  a  thing  vile  ,  fetttngit 
 %i.  \6.     At  nought ,  e {teeming  it  as  dung.      When 
 pioii-y.s.   ^g  teftify   this  by  words  or  adions, 
 this  is  external  contempt^  and  in  Scrip- 
 ture phrafe  is  expreffed  by  kicking  at  4 
 1  Sam.  2.    $hing  ;  treading  it  under  our  feet,  cafiing 
 '^^^'  it  behind  us ,  turning  our  back  upon  />, 
 
 rfalii.s-  puffing  at  it. 
 
 Both  thefe  abflraSIy  confidered,  arq 
 of  an  indifferent  nature,  neither  good 
 nor  evil  in  themfeli^es,  but  as  they 
 arecircumrtanciared  by  their  nianner, 
 and  meafure,  and  objeSs.  Every  man 
 lliould  proportion  his  efteem  of  things  , 
 according  to  the  real  value  of  thern, 
 not  cdi?7ggcod  svily  or  tivilgcod-^  Wht^re 
 
 thwr^ 
 
ow Titus  IF.  ifJ  I J7 
 
 there  Is  no  real  worth,  men  may,  and 
 (hould  defpife,  nor  ought  they  towards 
 fuch  things  to  give  any  honour.  'Tis 
 as  much  a  mansduiy  to  contemn  a,  vile 
 ferfon^  as  to  honour  them  that  fear  the  ^^'  '^'^' 
 Lord, 
 
 'Tis  true,  we  (hould  abftr^fh  betwixt 
 the  calling  and  perfons  of  others.  There 
 may  be  a  reverence  due  to  the  calling  , 
 when  there  is  none  due  to  the  perfon 
 but  only  upon  account  of  his  calJing  ; 
 and  'tis  a  fia  in  men  not  to  diitinguilh 
 in  fuch  cafes.  But  withal  'tis  fo  eafy, 
 fo  common ,  lb  natural  a  thing,  for 
 the  fcandal  of  a  perfon  to  refleQ:  upon 
 his profeffion ,  that  it  fhall  be  put  upon 
 his  account,  as  being  part  of  his  guilt, 
 that  he  hath  laid  a  ftumbling  block  in 
 the  way  of  others  ,  by  caufing  them 
 to  fpeak  evil  of  his  profeffion.  And 
 as  things  now  are  in  the  world,  nothing 
 can  be  more  vain,  than  for  m.en  to  think 
 that  the  dignHy  of  their  places  will 
 keep  up  their  efteem  in  the  hearts  of 
 others,  without  the  foundation  of  r^^/ 
 worth  in  their  perfons. 
 
 Now  amongft  all  other  things  what- 
 fbever,  there  is  nothing  that  hath  in  it 
 fo  much  provocation  as  contempt.  '  Tis 
 much  vvorfe  than  hatred^  that  fuppo- 
 
 fetb 
 
5 1 8  The  fifth  Sermon, 
 
 fith  a  man  to  be  confiderable.  Ths 
 Philofophers  make  it  to  be  the  occafioii 
 of  all  a^pger:  And  experience  tells  us, 
 'tis  one  of  the  hardeft  things  to  be  born, 
 even  by  mih  and  good  men. 
 
 An-J  fo  much  fh  Ul  fcrve  to  be  fpokcn 
 cona^rnirtg  the  firji  head  ,  the  nature 
 of  defpifmg^  &c.  I  proceed  to  xhtfecond. 
 
 II.  Of  what  great  importance  it  is 
 for  perfons  in  this  facred  function  ,  to 
 preferve  themfelves  from  contempt. 
 Which  may  be  made  evident  by  three 
 kind  of  arguments,  upon  the  account 
 ^of  I.  Fitnefs  ^ndco^gruity  :  2.  Neceffity 
 and  duty  :  and  ^JnterefteLdd  advantage. 
 
 5.  Upon  the  account  of  Fitnefs  d^nA 
 Congruity:  The  Jpoftle  had  declared  it 
 as  a  rule  a  little  betore  the  Text^  v.  lo. 
 That  Servants fboiild  adorn  the  doUrine 
 of  God  our  Saviour  in  all  things.  By 
 Servants  in  thole  times  are  meant , 
 amongft  others ,  fuch  as  were  Jlaves, 
 bought  and  fold  in  th.e  Market,  the 
 lowell  and  bafeft  condition  of  men ; 
 and  yet  thef^  are  obliged  by  the  rules 
 of  Chrifiianity  fo  to  demean  them- 
 f::lves,  as  to  adorn  their  profeffion  ^ 
 and  win  over  och-"rs  to  a  love  of  it; 
 and  th:^refore  t;?ofe  of  a  higher  calling 
 and  l^nion  ,  mud  needs  be  fo  much 
 
 the 
 
ow  Titus  IL  I  J.  ij^ 
 
 the  more  obliged  to  this ,  as  they  have 
 greater  abilities  and  opportunities  for 
 it. 
 
 The  men  of  our  Calling  ought  to  be 
 of  fuch  eminence,  that  others  in  com- 
 parifon  to  them,  may  be  called  Grex, 
 the  t'locky  of  which  we  are  the  Gover- 
 nours  2inA  P  aft  or  s.  'Tis  required  as  a 
 previous  condition  to  capacitate  a  man 
 for  this  Calling  ,  that  he  muft  have  Jt 
 good  report  cf  thofe  that  are  without  y 
 I  Tim.  ^.7,  i.e.  of  the  Heathens  and 
 Unbelievers  ;  who,though  they  are  not 
 competent  judges  ot  faith  and  opinions^ 
 yet  they  may  be  of  manners  and  honejly. 
 And  if  this  be  required  to  admiffion 
 into  that  Calling,  \h  moft  reafonable 
 that  men  fliould  not  loft  it  afterwards. 
 We  are  the  lights  of  the  world,  and 
 therefore  ought  to  contribute  to  the 
 beauty  of  it :  The  fait  of  the  Earth, 
 and  therefore  ought  to  be  of  grateful 
 and  favoury  converfation. 
 
 There  lies  a  more  peculiar  obligation 
 upcn  perfons  in  publick  places,  to 
 preferve  their  reputations  clear  and 
 without  blemifli.  The  higher  any 
 thing  is  fituated  in  the  univerfe,  the 
 niore  luftre  hath  it ,  as  the  Stars :  And 
 lb   likewife    is  it  in  the   body  ,  the 
 
 fuperior 
 
140  T/;e  Fifth  Sermon , 
 
 fuperior  parts ,  the  face  and  eyes,  are 
 the  proper  feat  for  beauty  and  comeli- 
 nels. 
 
 A  private    perfon  is  not  fo    much 
 concerned  to  look  after  puhluk  fame , 
 as  he  who  is  engaged  in  publick  em- 
 ployment.     That    kind   of  generous 
 virtue   which  can  abundantly   fatisfy 
 it  felf  with  the    confcience  of  well- 
 doing,  while  in  a  private  ftation  ,  if 
 once  called  to  any  fuch  employment, 
 where  it  muft  be  ufeful  to  others  by 
 its  Authority,  'tis  moft  fitting  then, 
 that  it  fhould  feek  the  aid  of  opinion 
 and  publick  efteem.     Becaufe  'tis  this 
 which  rules  the  world  ,   and   ftamps 
 upon  things  the  rates  at  which  they 
 are  to  pafs      Not  that  this  can  add  any 
 thing  to  a  man's  virtue  ,  more   than 
 the  light  of  the  Sun  doth  to  the  beauty 
 of  the  other  creatures  in  the  univerfe, 
 but  only  render  it  more  confpicuous 
 and  vifible   to  others,  who  are  to  be 
 influenced  by  it.     That's  the  firft  argu- 
 ment :  There  is  a  Congruity  that  fuch 
 perfons  as   are  of  publick  employment , 
 iliould  be  of  publick  ejleem. 
 
 2.  'Tis  neceffary  alfo ,  upon  the  ac- 
 count of  Diityy  both  towards  others  and 
 our  [elves. 
 
 I.  With 
 
on  Titus  IL  jj.  141 
 
 1.  With  refpeft  to  thofe  with  whom 
 we  converfe,  who  are  committed  to 
 our  charge ;  towards  whom  we  muft 
 needs  be  altogether  infignificant  and 
 as  mere  cyphers ,  unlefs  we  demean 
 our  felves  fo  as  to  be  reverenced  by 
 them. 
 
 There  are  two  things  which  every 
 man  ought  with  his  utmoft  care  to 
 attend  unto,  Cor^fcief^ce  and  Credit. 
 
 The  frfl  chiefly  for  our  felves  ,  the 
 other  both  for  our  felves  and  others: 
 Nobis  efl  neceffaria  vita  nojlra  ,  aliis 
 fama  fioftra :  /^s  St.  Aufti;f  fpeaks.  He 
 is  cruel  to  himftlf  who  neglefls  the 
 firft ,  and  he  is  both  imprudent  to  him- 
 felf ,  and  ufelefs  to  others,  who  neg- 
 leQs  xh^fecond. 
 
 When  God  gives  men  favour  and 
 refpeQ:  in  the  eyes  of  others,  the  pro- 
 per improvement  of  it  is  ,  to  make 
 ufe  of  it  as  an  advantage  for  prevailing 
 with  them,  and  doing  good  upon  them. 
 Whereas  without  this,  all  that  a  man 
 can  do  or  fay,  muft  be  ineffefliual.  If 
 he  himfelf  be  once  looked  upon  as 
 contemptible,  'tis  not  to  be  expe£led 
 that  others  (hould  have  any  regard  to 
 his  exhortaions  and  counfels.  You  know 
 the  ftory  of  that  people,  who  rsfufed 
 
 their 
 
1 4 1  'the  Fifth  Sermon^ 
 
 their  confent  t9  a  good  Law,  becaufe 
 it  was  propofed  by  a  vile  perfon. 
 
 Aitthprity  in  the  firft  notion  of  it  is 
 a  relative  terrn,  and  doth  import  that 
 reverend  opinion  which  rnen  have  con- 
 cerning the  perfonsof  others:  It  con- 
 fifts  of  Love  and  hear.  It  fuppofts  as 
 its  correlate  ,  Venerahlenefs^  that  is  , 
 goodoefs  and  power ,  in  the  perlbns 
 whom  it  refers  to.  And  thefe  two, 
 according  to  the  rule  of  Relations  , 
 mutuofe  fomnt  &  toUmt.  Where  there 
 is  no  ven  rMemfs ,  there  c^n  t)e  no 
 Authority^  in  this  fenfe. 
 
 2.  Upon  account  of  dt4ty  towards 
 our  f elves ^  who  by  being  defpifed  may 
 be  rendered  defperate;  there  being  no 
 fuch  way  to  make  a  nian  loofe  and 
 profligate,  as  to  have  a  blafted  name. 
 Shame  is  one  of  the  moft  powerful 
 curbs  to  reftrain  men  from  unworthy 
 courfes;  and  where  this  doth  not^ 
 there  is  little  hope  that  any  thing  elfe 
 fhould  prevail.  Reproach  is  ftiled  the 
 fmreofthe  Devily  i  Tim.  j.  7.  Be- 
 caufe  they  who  are  defervedly  fallen 
 under  this,  areas  much  in  his  power, 
 and  at  his  difpofal,  as  if  he  had  taken 
 their^  \a  a  faare* 
 
 The 
 
on  Titus  II.  15.  14} 
 
 The  appetite  of  glory  is  that  natural 
 principle,  whereby  we  are  to  be  quick- 
 ned  unto  virtuous  anions.  And  with- 
 out a  fenfe  of  honour,  no  man  is  like 
 ever  to  attempt  any  thing  that  is  great 
 and  noble.  NegUgere  quid  de  fe  qitif- 
 que  fentiat ,  non  folum  arrogantis  eft  , 
 Jed  etiam  diffolutij  faith  Tully,  No  man 
 doth  negled  or  defpife  a  good  name, 
 but  fuch  a  one  as  doth  either  defpair 
 of^  or  refolve  agai?jft,  doing  any  thing 
 that  may  deferve  ic. 
 
 3.  'Tis  highly  advantageous  upon 
 the  account  of  Intereft.  And  that  both 
 in  regard  to  the  benefit  to  be  here* 
 by  obtained ,  and  the  mifchief  to  be 
 avoided, 
 
 I.  For  the /j^i/4/?.*4^f  accruing  to  us, 
 by  preferving  our  felves  from  being 
 defpifed  :  Honour  is  the  greateft  blel^ 
 fing  among  all  humane  things  which 
 this  world  can  afford  us ;  infinitely  to 
 be  preferred  before  riches  or  pleafures, 
 and  in  (bme  cales  before  life  it  felf     A  prov.zi.r. 
 good  name  is  rather  to  be  chofen  than  great  Ecckf.  7.1. 
 riches:  and  loving  favour   rather  than  ^^^^^^^^^" 
 ftlver  or  gold.     One  that  is  a  generous 
 virtuous  man,  will  chufe  to  die  rather 
 than  to  do  any  thing  that  may  juftly 
 cxpofe  him  to  infamy.     Sr.  Paul  was 
 
 of 
 
44  7he  Fifth  Sermorty 
 
 of  this  mind,  i  Cor.  9.  i  ^.  It  werebette^ 
 for  me  to  die^  thm  that  any  (hould  make 
 my  glorying  void' 
 
 And  becaufe  'tis  a  thing  of  (b  great 
 excellency,  therefore  do  we  pay  it,  as 
 the  beft  fervice  we  can  do  ,  to  God , 
 and  to  his  Deputies ,  Magiflrates  and 
 Parents,  'Tis  the  reward  of  virtue, 
 and  therefore  doth  highly  deferve  our 
 efteem. 
 
 Befides  the  advantage  we  have  by 
 this  while  we  live,  'tis  one  of  thole 
 things  that  will  abide  after  us,  when 
 we  are  gone  out  of  the  world,  and 
 for  that  reafon  a  fpecial  regard  is  to  be 
 had  to  it;  and  the  more  wife  and  vir- 
 tuous any  man  is,  the  more  care  will 
 he  take  to  tranfrait  a  grateful  memory 
 of  himfelf  to  future  times:  And  if  he 
 iTiuft  be  fpoken  of  after  his  departure, 
 that  he  be  well  fpoken  of,  that  his 
 name  may  be  as  a  precious  ointment^ 
 leaving  a  perfume  behind  it,  that  men 
 may  rife  up  at  the  mention  of  him,  and 
 call  him  bieffed. 
 
 2.  Tis  our  interefty  in  reference  to 
 the  avoiding  of  that  mifchief  which 
 we  may  otherwife  be  expofed  unto 
 by  doing  things  that  will  render  us 
 dcfpicabie.     I  Oiall  mention  only  two 
 
 places 
 
on  Tirus  IL  lo,  145 
 
 places  of  Scripture  which  will  afford 
 abundant  proof  to  this  purpofe.  One 
 is,  I  Sam.  X.  17.  Where 'tis  faid  of  the 
 Sons  of  £//,  that  they  did  by  their 
 fcanJalous  carriage  render  themf elves 
 'vile  before  all  the  ajfembly ,  and  caufed 
 them  to  ahhcr  the  veerings  of  the  Lord* 
 And  'tis  worth  your  Ipecial  notice  , 
 that  which  follows  upon  this.  I  do 
 not  know  any  more  dreadfuJ  threats 
 in  the  whole  Bible,  Chaf.  3.  ii.  God 
 tells  them,  that  he  will  execute  his 
 vengeance  upon  them  in  fiich  a  man- 
 ner, as  fhall  ftrike  a  dread  and  horror 
 by  the  very  relation  of  it,  ^x\AcA>fe 
 both  the  ears  of  them  that  hear  it  to  tingle : 
 And  again  ,  i'.  14.  I  have  f worn  to  the 
 houfe  cf  Eli  J  that  their  iniquity  Jljall  not 
 he  purged  with  facrtpces  nor  with  offerings 
 for  ever :  i.  e.  Thofe  very  means  which 
 were  appointed  as  the  remedy  and 
 expiation  for  other  mens  fins,  fhail  be 
 no  benefit  to  them*  Sacrifices  and  Offer- 
 ings were  the  things  about  which  they 
 had  offended ,  by  rendering  them  con- 
 temptible,cauling  others  to  abhor  them : 
 And  therefore  no  reafon  for  fuch  per- 
 fons  to  expeQ:  any  remedy  from  them, 
 whatfoever  their  particular  repentance 
 might  do,  as  to  the  favingof  their  fouls. 
 L  The 
 
14^  '^hc  fifth  Sermon^ 
 
 The  oifences  they  had  committed  were 
 fo  highly  Icandalous ,  that  God  was 
 irnniucably  refolved,  (  he  had /worn  it  ) 
 to  execute  upon  them  ibme  fij,nal  ven- 
 geance in  this  hfe,  that  flsould  mani- 
 fcft  to  the  world  how  n?>uch  he  was 
 Concerned  ,  for  that  di&onour  which 
 thefe  men  had  cafi  upon  his  Wcrfhipo 
 Which  judgnfients  did  afterwards  ac- 
 cordingly come  to  pafs  in  the  fuddea 
 death  of  £//  and  his  two  Sons ,  and  his 
 Daughter  in  Lr*w\  in  the  rejeftion  of 
 \  ^''^'  *•  Ahi7thaY  from  the  Prieft's  Office  ;  and 
 in  that  Maffacre  committed  by  Saul  at 
 I  Sam.  22.  jsJoh  ^  upcm  four/core  Ami  fve  Priefts  of 
 ^'  this  family^   together    ivith   their  wives , 
 
 and  children.  anAjerv^nts, 
 
 The  other  3cri  pen  re  isthat^  Malach. 
 2.  towards  the  beginning,  where  fpeak- 
 ing  of  fijch  Prieits  as  by  their  unwor- 
 thy carriage    did    render  the  publick 
 *y.  s.        worOiip  contsiTjptible,  and  cdufe  others 
 to  fiitmhlc  at  th:^  Law.  God  threatens 
 "^^  -'         that  he  tv ill  fend  a  cu?fe  tipn  them,  and 
 "-3.         tviH  curfe  their  hlejjings^  znd  fpreaddung^ 
 aK9.        t^pon  their  faces  y  and   make  them  ccn- 
 ^ttjerem.  timf.ihle  and  bafe  before  all  the  people. 
 "^  '^'^'      And  there  is  nothing  more  equal,  than 
 that  thofe  who  expofe  religion  to  con* 
 tvmpr,  fiiould  fuffer  under  it  themfelves. 
 
 Now 
 
on  Titus  II.  «<;.  147 
 
 Now  to  put  all  this  together  ;  If  we 
 have  any  ingenuity,  and  dLfire  to  do 
 things  decent  and  congruous  to  our  Pro- 
 feflion;  any  fenfe  of  the  duty  which 
 we  owe  to  others,  whom  it  is  our 
 bufinefs  to  perfwade;  or  which  we 
 owe  to  our  (elves,  in  the  prefcrvation 
 of  that  whereby  we  are  to  be  excited 
 unto  virtuous  and  worthy  adions  ;  If 
 we  have  any  fenfe  of  our  own  intereft, 
 in  fecuring  to  our  felves  the  greateft 
 bleffing,  and  avoiding  the  greateft  mif- 
 chief  that  this  world  can  atFord,  it  will 
 upon  all  accounts  highly  concern  us, 
 that  we  donot  fb  demeanour  felves  as 
 todeferve  to  be  defpifed. 
 
 III.  I  proceed  to  the  third  general 
 head  propofed,  namely  the  weapjs  where- 
 by we  are  to  preferve  our  felves  from 
 contempt;  which  are  of  two  kinds: 
 Negative  and  Pofitive. 
 
 I.  Negative y  or  fuch  things  as  in 
 order  to  this  we  are  carefully  to  avoid. 
 All  kind  of  vices  whatfoever,  efpecially 
 fuch  as  have  in  them  a  more  pecuhar 
 deformity  and  turpitude,  which  are 
 moft  likely  to  alienate  the  minds  of 
 others  from  us. 
 
 L  z  lob- 
 
4?  7ke  Fifth  Sermon^ 
 
 I  obftrved  before,  that  littlenefs  and 
 impotence  is  the  moft  proper  objeft  of 
 contempt.  I  am  [muK  and  dejpifed^  faith 
 David,  Pfal.  119.  141. 
 
 So  that  all  fuch  qualities  and  aflions, 
 ^s  will  make  us  appear  unto  others  to 
 be  but  minute  and  little  things  ,  mult 
 needs  render  us  defpicable. 
 
 Such  are  Narrowntfs  of  mind,  judg- 
 ing of  things  and  perfbns  by  little  mea- 
 fures  ;  letting  up  for  reputation  by 
 zeal  \\\  the  fmrillcil  matters,  with  neg- 
 leclof  the  greater:  Putting  the higheft 
 value  upon  thofe  little  things  of  gain 
 ^nd  promotion,  and  the  favour  of  men  ; 
 which  therefore  ought  to  be  efteemed 
 but  little  ,  btcaufe  they  cannot  m^ake 
 us  better,  and  we  can  enjoy  them  but 
 a  little  while.  We  mud  fhortiy  go 
 out  of  this  world,  when  all  fu^h  things 
 fhall  be  uiekfs  to  us ,  and  therefore 
 ought  not  to  come  in  competition  with 
 thofe  pther  matters ,  which  may  con- 
 duce to  our  living  with  honour,  and 
 dying  with  comfort. 
 
 Being  fubj.cl  to  immoderate  defires, 
 fears,  mipatience  5  to  be  amufcd  and 
 transported  with  wonder  at  outwarcj 
 pomp  and  grandeur.  All  which  doth 
 arife  from  a  wrong  eflimate  of  things 
 
 oc* 
 
on  Titus  n.  zy  T49 
 
 bccafionedbyourown  littlenefi.  Maana  senec. 
 ifla^  g  tia  ptrvi  fttmu^^   credtmus.  Tnefe 
 rhinitis  would  not  leeai  great  to  us ,  if 
 we  our  (el'^es  were  not  little. 
 
 From  whence  will  follow  a  fervility 
 of  fpiHt,  a  readinefs  to  diflcmble, 
 flatter,  revile,  to  bow  down  to  any 
 kind  of  bafenefs  before  fuch  whom 
 we  conceive  able  to  aflift  or  to  hinder 
 us  in  oiir  lictle  defigns  of  gain  :  And 
 On  the  other  fide,  demeaning  our  felves 
 with  infolence  towards  others  from 
 whom  we  can  neither  hope  nor  fear  any 
 thing  in  this  kind. 
 
 Thefe  are  bleaiilTies,  which  in  sil 
 ages  th^  men  of  our  Calling  have  been 
 accufed  of.  And  the  truth  is,  they 
 are  liable  to  (bme  peculiar  temptations 
 in  this  kind  ^  more  than  others  :  And 
 therefore  ought  to  be  more  efpecially 
 careful  for  the  avoiding  of  them* 
 
 To  which  I  fhall  only  add  this  one 
 confideration :  If  we  of  the  Clergy 
 would  not  have  others  to  defpife  us', 
 we  muft  be  careful  not  to  defpife  one 
 another.  Tbofe  in  places  of  dignky 
 and  power  fhould  not  carry  it  with  too 
 great  a  diftance  from  their  brethren^ 
 The  proper  notation  of  the  word  defpffcy 
 is  to  look  down  upon  a  thing ,  as  being 
 much  below  us.  L  3  And 
 
1 5  o  Tk  Fifth  Sermon^ 
 
 And  much  lefs  fliould  they  permit 
 any  of  their  Officers ,  to  carry  them- 
 felves  with  inlblence  towards  fuch  as 
 are  of  this  facred  Fundion.  It  cannot 
 be  but  that  others  will  defpife  us, 
 when  they  fee  that  we  defpife  one 
 another. 
 
 2.  The  Pojitive  means  to  this  end  , 
 are,  in  general,  all  kind  of  virtue  and 
 goodnefs.  But  there  are  fome  things 
 which  the  Jpojl/e  advifeth  to, as  having 
 a  more  peculiar  fitnefs  and  tendency 
 to  this  purpofe,  coa  ot/nvd^  cm  'Zirpo^(piAr,^ 
 caztlvcpAiuciy  Whatfoever  things  are  ve- 
 rier able  ;  tvhatfoe'ver  thwgs  are  lovely  j 
 n^hatfoever  things  are  of  good  report ,  if 
 there  he  any  virtue ^^  if  there  he  any  praife^ 
 mLU'Tzt  Aoyi^i'Sv  ,  have  thefe  things  in 
 account ,  Phil.  4.  S. 
 
 Of  thefe  I  fhall  mention  only  three. 
 
 1.  WifdorfK 
 
 2.  Generojity  and  largenefs  of  mind. 
 5.  Holinefs  of  life, 
 
 I.  Wifdomy  this  makes  a  man  s  face  to 
 fhine^  and  theftrength  of  it  to  he  douhledy 
 Ecclef.  8.  r .  Puts  a  loftre  upon  a  perfon, 
 renders  him  venerable  and  amiable, 
 conciliates  an  honour  and  an  awe  from 
 thofe  with  whom  he  converferh. 
 
 By 
 
on  Titus  If.  i  y.  I  e  i 
 
 By  wifdom  I  mean,  re^ia.  ratio  agihi^ 
 lium^  as  AqmnAs  defines  ir  Not  only 
 skill  in  books,  and  things,  and  notions^ 
 but  the  arc  of  bufincis,  direding  a  man 
 to  what  is  Ht  and  convenient  in  (everal 
 cafes  and  circumftances,  the  knowledge 
 of  Humane  nature  ,  of  the  various  in- 
 clinations, temp'jrs  ,  interefls  of  men' 
 and  times.  'I  is  nor  fofficient  for  hiiu 
 that  would  be  a  Pilot,  to  underPrand  the 
 generdTh^ox^  of  Navigation,  without 
 the  knowledge  o^ particular  Coaiis,  and 
 Shelves, and  CuiTeatSj  and  Tydes,  and 
 Winds. 
 
 'Tis  by  'chis  virtue  of  prudence,  that 
 a  man  muft  be  enabled  to  cut  off  occ&fion 
 from  them  that  would  peek  cccafton^  i  Cor. 
 II.  J 2.  And,  confideang  that  great 
 variety  and  inccnftancy  which  there 
 is  in  the  judgments  and  afeciions  of 
 men,  the  clafhings  and  intanglements 
 of  crofsincerefts, the  (everal  changes  iod 
 viciffitudes  that  betal  humane  aifairs; 
 I  fay,  all  thefe  things  coniijered,  it  is 
 not  mere  integrity^  without  great  ^r//- 
 deme^  that  can  preferve  a  man  in  a  con- 
 ftanc  and  clear  reputation. 
 
 2.  Generofty  of  mind,  magnaoimity, 
 
 As  iittlenefs  will  render  a  man  defpi" 
 
 cable,    la  by  the  rule  of   c^ntr. r.eSy 
 
 L  4  this 
 
iji  The  Fifth  Sermon, 
 
 this  true  greatnefs  and  largenefsof  foul 
 mufl:  make  hini  venerable.  By  this  I 
 mean  an  inclination  of  mind  to  things 
 that  are  truly  great  and  noble,  making 
 virtue  and  true  honour  the  common 
 meafureof  every  thing,  aiming  at  that 
 which  is  great  and  excellent  in  every 
 kind  of  virtue  ;  having  but  a  fmall 
 efteem  for  any  of  thefe  external  matters, 
 becaufe  they  can  add  nothing  to  our  in- 
 ward real  worth. 
 
 Every  man  is  endowed  with  a  na- 
 tural principle,  inclining  him  to  a  ftate 
 of  happineis  ',  and  hath  in  fome  mea- 
 fure  both  an  ability  to  judge  of,  and 
 a  freedom  or  liberty  to  apply  himfelf 
 fi^to  J  thofe  moral  adions  or  duties, 
 which  are  the  proper  means  for  the 
 promoting  of  this  end.  Nor  is  he  upon 
 any  other  account  to  be  juftly  praifed 
 or  blamed,  but  according  to  the  right 
 or  wrong  ufe  of  this  natural  liberty. 
 And  therefore  according  as  fuch  a  man 
 doth  find  either  in  himlelf  or  others  a 
 conftant  and  firm  refolution  to  make 
 a  riglit  ufe  of  this ,  fo  doth  he  pro- 
 portion his  efteem  cowards  them.  Pre- 
 ferring this  inward  greatnefs,  this 
 reftirude  of  mind,  whereby  a  man  is 
 refolved  in  e\'ery  condition^  to  do  that 
 
 which 
 
onTnus  II.  15.  155 
 
 which  fhall  appear  to  be  his  duty,before 
 any  kind  of  external  greatnefs  what- 
 foevcr. 
 
 And  if  men  did  rightly  underftand 
 their  true  intercfts  ,  there  is  nothing 
 more  faitable  or  more  advantageous  to 
 human  nature  than  thisMag^ammos  nos  sen.  Epi 
 naturafroduxity  &  ut  quibufdam  anim^'i    ^°^* 
 bus  ferum  ded'tt,  quihufdamfuhdoUm^  qui- 
 bufdampAvidum^ita  nobis g  or iof urn  &  ex- 
 celft4mjfiritumj  querent  em  ubi  honejiiffi- 
 rne^  non  ubi  tuiifjirne  vivat.  We  are  na- 
 turally born  with  greater  and  more  ge- 
 nerous fouls  ihan  other  creatures,  and 
 therefore  for  a  man  to  dcbafe  himfelf 
 belov/  the  Nobility  of  his  creation,  may 
 juftly  expofe  him  to  contempt. 
 
 'Tis  this  that  muft  make  a  man 
 humble  and  gentle ,  fet  him  above 
 the  common  impotencies  of  pride  and 
 paffion,  the  falfe  diguifes  of  greatnefs. 
 Of  which  kind  of  temper  it  may  be 
 truly  (aid  ,  non  efi  magnitudo^  tuffior  eft. 
 
 'Tis  this  that  muft  keep  us  from  . 
 being  puffed  up  with  profperity^  or 
 dejctied  with  adverfity  \  free  us  from 
 being  envious,  fufpicious  ,  fearful , 
 being  fecure  upon  the  confidence  of 
 our  own  innocence  ;  not  being  fubjed 
 tothofc  vehement  defires  and  impa- 
 tience 
 
154  '^^^  P^f^^"  Sermoriy 
 
 tience  whereby  others  are  tranfportedo 
 Becaufe  thofe  things  which  provoke 
 themjeem  but  little  to  us,  and  there- 
 fore muft  have  but  httle  power  over 
 us. 
 
 'Tis  this  that  muft  make  a  man  pre- 
 f^^r  an  empire  over  himftlf,  before 
 povver  over  others  ;  and  the  oppor- 
 tunity of  being  helpful  to  others,  be- 
 fore the  advantage  of  gaining  by  them  ; 
 beariii.^?  good  will  to  all  mankind, 
 cosnpadionate  ,  affable,  officious,  ta- 
 kinL^  all  opportunities  of  doing  good 
 to  every  one.  Nor  is  there  any  other 
 qualification  whatloever,  that  will 
 make  a  man  appear  more  grateful 
 and  lovely  even  to  enemies  them- 
 felves,  than  this  generous  frame  of 
 mind. 
 
 J.  Tht  third  particular  I  mentioned 
 to  this  purpofe,  was  tlol'tnefs  of  life. 
 Which  is  frequently  mentioned  in 
 Scripture  as  a  proper  means  to  keep  our 
 elieearia  the  hearts  of  others,  and  pre- 
 ferve  us  from  being  defpiled.  They 
 that  would  h^blamelefsj  muft  be  Ijarm- 
 lefs ,  carry  trig  them  felves  as  the  Sons  of 
 God  ti'iihout  rebuke,  Philip.  2.  i  5.  And 
 a  little  before  the  Text ,  v.  7.  the 
 Afojlle  eschorts  Titus ,  to  fbew  himfelf 
 
 a  fat- 
 
o«  Titus  U.  I  5.  1  jj 
 
 ^  pattern  of  goo^  works ,  that  he  who  is 
 of  the  contrary  part  may  be  a/hamedy  ha* 
 *ving  no  evil  thing  to  fay  of  jou.  So 
 again  ,  i  Pet.  ;.  16.  'Tis  faid  that  a 
 good  conveffation  tviU  make  people  afbamed 
 tofpeak  ezil  of  us.  h  nd  it  was  by  faith 
 and  holinefs  that  the  Elders  obtained  a 
 good  report  ,  Htb.  ii.i. 
 
 In  the  I  Tim>  4»  12.  there  is  the 
 fame  precept  with  this  in  the  Text, 
 Let  no  man  defpife  thy  youth  :  To  which 
 'tis  immediacely  fubjoiaed  as  the  nioit 
 proper  direftion  to  this  purpole ,  hut 
 be  thou  an  example  of  the  believers  ,  in 
 word  ,  in  converfation ,  in  charity  ,  in 
 fpirit^  in  purity. 
 
 When  a  man  is  careful  to  fay  what  is 
 good  ,  and  to  do  what  is  honeft  ;  to 
 fpeak  well,  and  to  aft  better,endeavoiir« 
 ing  to  be  what  he  would  feem  to  be  , 
 avoiding  al!  fijfpicions  and  appearances 
 of  evil  ;  when  he  is  zealous  according 
 to  his  capacity  for  the  promoting  ot 
 publick  good ,  aSing  fincerely  ,  pru- 
 dently and  juftly ;  endeavouring  to  • 
 make  the  times  the  better  for  hsm 
 wherein  he  lives,  this  will  be  the  moll: 
 effeQual  means  to  make  his  name 
 honourable ,  and  his  memory  pre- 
 cious. 
 
 Mors 
 
1 5^  Tl)e  Fifth  Sermon, 
 
 More  farticularly :  The  demeaning 
 of  our  (elves  with  all  due  refpeft  and 
 lowlinefs  to  our  Superiors,  is  one  of 
 thofe  weU'doings  whereby  we  are  to  put  to 
 filence  the  ignorxnce  of fooli\b  mert^  i  Pet. 
 2   I?,  15,  18. 
 
 The  proportioning  of  our  zeal ,  ac- 
 cording CO  the  real  worth  and  impor- 
 tance of  thi  >gs,  that's  another  Afojlo- 
 //  4/diredion  to  this  purpofe.  Rom.  14. 
 if,  16.  Having  faid,  Let  not  your  good 
 he  evil  [poke n  of^  he  prefently  adds: 
 tor  the  kingdom  of  God.  ts  not  meat:  and 
 drinks  hut  right eoufnefs ,^  avd peace y  and 
 joy  tn  the  holy  Ghofi  ;  rvhofoever  in  thefe 
 thing  s  fer vet  h  Chnfl ,  (hall  he  accepted  of 
 Gody  and  approved  of  men 
 
 Being  mild  and  gentle,  not  boifte- 
 rous  and  peremptory  *,  having  theorna- 
 ment  of  a  meek  and  quiet  fpirit  \  endea- 
 vouring as  much  as  in  us  lies  to  live  in 
 peace  with  all  men.,  as  bting  that  which 
 gives  opportunity  to  the  more  calm,  be- 
 nign, ingenuous  operations  of  religion 
 in  the  world. 
 
 Wherever  thefe  qualifications  are, 
 thev  muft  and  will  contract  at  lead  a 
 lecrec  reverence  ,  even  from  thofe  th.^t 
 may  outwardly  pretend  to  hate  and 
 defpife  us 
 
 I  hav^ 
 
on  Titus  11.  {5,  !  j7 
 
 I  have  now  done  wirh  the  three  i^e- 
 neral  Heads  propofed ;  ir  remains  thu 
 I  add  (omcthing  briefly  by  way  of  ap- 
 plicano/fy  in  anl  wer  to  this  c-Je,  What's 
 CO  be  done  if  men  will  di^fpile  us,  chouf^h 
 we  do  not  deftrve  it  tVom  them  ?  In 
 order  thereunto,  I  fhall  fuggeli  t\vo 
 things. 
 
 I.  By  way  of  rebuke  to  fuch  defpi- 
 fers,  who  if  they  would  but  coaiult 
 the  Scriptures,  fhoold  find  this  un- 
 worthy difpofiiion  fet  oflF  with  fuch 
 great  aggravations,  both  as  to  the 
 nature  of  the/;?,  and  ih^ pnmfljmerits 
 that  fhal]  be  inflfted  upcn  ir,  as  were 
 enough  to  fright  men  from  offending  in 
 this  kind. 
 
 I.  For  the  Nature  of  the  fin  :  The 
 Wtfemm  tells  us,  He  that  defpifeth 
 bis  neighbour,  is  void  of  wifdom^  Pro  v. 
 II.  12  znd  fi^^eth,  chap.  14  n,  'Tis 
 made  the  charafter  of  a  proud  Pharifee^ 
 to  defpife  others,  Luke  18.  9.  That 
 which  renders  men  hke  to  dogs  and 
 fwine,  trampHng  precious  thmgs  under 
 their  feet,  Bfau  was  therefore  bran- 
 ded with  the  note  of  prophanefs,  be- 
 caufe  he  defpifed  holy  things ,  Heb.  n, 
 16, 17.  All  which,  tho  it  be  bad  enough, 
 yet  that  is  much  worfe,  which  our 
 
 Saviour 
 
1  5  8  The  Fifth  Sermon^ 
 
 Siviour  affirms  concerning  it,  Luke  lo* 
 1 6, He  that  deffifethyofi^dcfpifeth  me,  and 
 he  that  dejpfeth  me^defptjeth  him  that  fent 
 me.  And  what  a  horrid  thing  that  niuft 
 be  for  a  poor  mortal  man  to  contemn  the 
 omnipotent  God,  1  need  not,  I  cannot 
 jCiy  :  Me  hirolelf  hath  faid  ,  that  as 
 he  )vill  honour  thofe  that  honour  him  ,  fo 
 thofe  that  dcj^ife  him ^j all  be  lightly  efiee- 
 med  ^  I  am.  2  jo.  And  he  who  is 
 the  King  of  kings,  mufi:  needs  be  the 
 fouruain  of  honour  todifpofs  of  it  as 
 he  pieafeth.  Thcfe  men  (hall  be  fure 
 to  be  put  to  fhame  whom  God  doth 
 defpife,  F[al  53.5. 
 
 2,  As  for  thofe  judgments  of  all 
 kinds  which  this  fin  will  expofe  unto  , 
 I  fhall  only  refer  you  to  fome  few 
 Scriptures. 
 
 I.  For  Temporal  judgments  :  See 
 that  place  ,  2  Chron,  36.  16,  17.  They 
 mocked  the  mcffengers  of  God ,  and  dc' 
 (pifed  their  words ,  and  mifufed  the  Pro* 
 phets  ^  till  the  wrath  of  the  Lord  arofe 
 Againjt  his.  people^  that  there  was  no  re- 
 medy ;  therefore  he  hronght  upon  them  the 
 }{jng  of  the  Chaldees,  who  Jlew  their 
 young  men  with  the  S wordy  and  had  no 
 compafflon  upon  young  men  and  maidens , 
 eld  men  ^  or  him  phat  Jloop^i  for  age  ; 
 
 he 
 
on  Titus  II.  15.  l^p 
 
 he  gave  them  alt  into  his  hand.  Where 
 the  ruineof  the  Jem^  Nation,  where- 
 in they  were  deprived  of  ail  kind  of 
 privileges,  both  civil  and  ecclefiafticaf, 
 is  afcribed  to  this  fin. 
 
 That's  a  dreadful  imprecation  in  Ne* 
 hemiab  4.  4,  5.  Hear  ,  0  otir  God  ,  for 
 rve  are  defp'ifed ,  and  turn  their  reproach 
 upon  their  o^vn  heads  ,  and  give  them  for 
 a  prey  in  the  land  of  Captivity  ^  and  cover 
 not  their  iniquity  ,  let  not  their  fin  be 
 blotted  OHt  from  before  thee, 
 
 2.  And  as  for  puniOimeots  in  the 
 other  world :  St.  Peter  tells  us,  that  thofe 
 who  defpife  dominions^  ani  f:eak  evil  of 
 dignities^  [hal! perijjj  in  their  own  corrupt i- 
 on  y  2  Pet.  2.  10.  And  flo all  receive 
 the  rewardof  unrighteoufnefs^  v.  i  x.  To 
 which  St.  'Jtide  adds,  that  there  is  refer* 
 uedfor  them  the  blacknefs  of  dirknefsfor 
 ever^  v.  8.  and  i  j. 
 
 II.  By  way  of  Dire^ion ,  to  thofe 
 who  are  thus  unworthily  defpifed,  not 
 to  be  difcouraged  at  it,  remembring 
 what  St.  Pattl  faith,  that  with  us  it  is  i  cor.^3, 
 hut  a  fmall  thing  to  be  judged  of  mans 
 judgment  y  but  to  approve  our  felves 
 unto  God  in  honour  and  difhonour :  Con- 
 fidering  what  he  hath  promifed,  that 
 when  men  fpeak  evil  againjl  us  fdfly^ 
 
 great 
 
1  f>o  The  Fifth  Sermon^ 
 
 Mat.'y.  M.  ^yg^i;  ffjaHocfr  reward  he  in  heaven  :  And 
 1  Co>' 4  5.  we  jball  have  fratje  of  God.  '  lis  faid  of 
 Heb.  2.     ourSiviour,  ti>at  he  defpifei  the (h ante  l 
 Ani  fo  (ho  lid  we  too,  contemn  the  con- 
 tempt of  injurious  fcornful  men.  This 
 perhaps  was  the  meaning  of  that  precept 
 ^^^^         t')  the  difciples,  of  jhaking  the  dtijl  off 
 i^  ■  ""*    their  feet   againft  thofe  that  defpifed 
 ^rf.  >3  51  the  n. 
 
 CiCiva  True  honour  is  Confentie^n-^  laus  bono- 
 
 '^^'  ^'  rum.  Such  only  can  give  true  praife  , 
 whoare  themfelves  praife-worthy.Fora 
 man  deeply  to  refent  his  being  defpi- 
 fed by  ii^norant  or  unworthy  men,  is 
 over- much  to  honour  them,  as  if  their 
 efttem  could  add  any  thing  to  our  re- 
 putation. 
 
 To  fhut  up  all  in  a  word  ;  you 
 have  heard  of  what  great  confequence 
 it  is,  that  we  fhould  preferve  our 
 felves  from  being  defpifed  ,  and  by 
 what  means  this  i  to  be  done.  Let 
 me  bcfcech  ycu  to  confider  and  apply 
 thefe  thicigs.  We  all  pretend  to 
 be  zedlous  for  the  welfare  of  the 
 Church,  and  very  good  reafbn  we 
 ftiould  be  fo  :  But  now ,  if  in  good 
 earneil-  we  are  defirous  to  promote 
 the  honour  and  intereft  of  it ,  thefe 
 
 arc 
 
on  Titus  ir.  15.  1(5 
 
 are  the  ways  whereby  it  muft  be  done  ; 
 and  (^  whatfoever  any  may  think)  no- 
 thing elfe,  v/ichout  thefe,  can  be  effe- 
 ftual  to  this  purpofe. 
 
 My  brethren,  'tis  not  fo  long  ago, 
 but  that  we  may  and  ought  ftill  to 
 remember  it,  what  floods  of  contempt 
 have  been  poured  upon  our  facred 
 ProfeflTion  ,  how  it  hath  been  expofed 
 to  indignities  of  all  kinds  For  which, 
 though  there  be  abundant  reafon  to 
 jfhame,  and  condemn  thofe  unworthy 
 men  who  were  the  inilruments  of 
 it  ,  yet  there  is  caufe  enough  to 
 beheve,  that  the  holy  Providence  of 
 God,  who  thought  fit  thus  to  per- 
 mit and  difpofe  of  it ,  had  juft  oc- 
 cafion  for  it,  and  wife  ends  in  it.  Will 
 it  not  then  concern  us  to  examine, 
 what  thofe  former  provocations  might 
 be ,  whether  any  of  thofe  particulars 
 I  have  mentioned  ,  that  we  may  en- 
 deavour to  prevent  the  like  judg- 
 ment for  the  future  ;  left  if  it  fhould 
 again  befal  us,  it  fhould  make  an 
 utter  end,  and  not  admit  of  a  fecond 
 remedy. 
 
 Wherefore  I  befeech  you  ,  as  you 
 
 have  any  tendernefs  for    your  own 
 
 M  Re* 
 
l6i  7he  Fifth  Sermon  J 
 
 Reputation ,  for  the  dignity  of  your 
 callings,  for  the  peace  of  the  Nation, 
 for  the  honour  of  Religion  ,  that  you 
 would  be  very  jealous  of  all  fuch  things 
 as  may  refled  difparagement  on  your 
 holy  calling. 
 
 'Tis  not  the  oppofition  of  enemies  on 
 all  hands  that  can  do  us  fo  much  hurt, 
 as  the  fcandal  and  folly  of  pretending 
 friends.  If  our  enemies  be  more  pru- 
 dent and  holy  ,  more  humble  and  ufe- 
 ful  in  their  ccnverfations  than  we  are, 
 it  cannot  be  but  that  they  {ball 
 be  reverenced,  v/hen  we  Ihall  be  de- 
 fpifed. 
 
 What  remains  then ,  but  that  we 
 make  our  addreffes  to  the  Father  of 
 lights ,  that  he  would  continually 
 fupply  his  Church  with  faithful  Pa- 
 ftors,  who  may  make  it  their  bufi- 
 nefs  to  honour  God  ,  and  fervc  their 
 generations,  and  adorn  their  pro- 
 feffion :  That  he  would  fandlify  us 
 with  his  fpirit ,  and  fill  all  our  hearts 
 with  his  fear  ,  that  walking  worthy 
 of  our  Calling,  we  may  be  honoured 
 while  we  live,  and  happy  when  we 
 dye.  " 
 
 Now 
 
o?2  Titus  II.  15.  161 
 
 Now  the  Gcd  of  peace  ,  rvho  hrought 
 again  from  the  dead  our  Lord  Jefus 
 Chrifi  ,  that  great  jhepherd  ofthejheep^ 
 through  the  blood  of  the  everla^ing  co- 
 venant ,  make  us  perfect  in  every  good 
 work ,  to  do  his  will ;  working  in  us  that 
 which  is  well  pleaftng  in  his  fight ,  through 
 "Jefus  Chriji  ,  to  whom  be  glory  for  ever 
 and  every  Amen. 
 
 "the  End  of  the  fifth  Sermon. 
 
 M  z  The 
 
1^5 
 
 The  Sixth  Sermorii 
 
 E  C  C  L  ES.    h    18. 
 
 For  in  jnuch  tvifdom  there  is  much  grief -^ 
 and  he  that  encreafeth  knowledge 
 encreajeth  forrotp. 
 
 THere  are  two  kind  of  things 
 which  every  ferious  confider- 
 ing  man  is  naturally  very- 
 thoughtful  about,  and  inqui- 
 fitive  after,  the  rvays  of  Providence^  and 
 the  ways  of  Ha^pnefs.  Both  which  in 
 reference  to  the  various  opinions  and 
 conjeftures  of  men  ,  are  particularly 
 and  largely  difcuffed  in  two  feveral 
 Books  of  Scripture. 
 
 The  ^rfi  in  the  book  of  ^ob,  wherein 
 we  have  the  moft  natural  rifings  and  ob- 
 vious fuggeftions  of  mens  hearts,  con- 
 cerning the  realbns  and  defigns  of  Pro- 
 vidence in  the  difpenfation  of  good  and 
 evil.  M  3  The 
 
t66  The  Sixth  Sermon^ 
 
 The  other  in  this  book  of  Ecclefiaftes^ 
 wherein  are  fct  down  the  different 
 thoughts  and  attempts  of  men  accord- 
 ing to  their  feveral  principles  and  tem- 
 pers in  the  purfait  arcer  happinefs. 
 
 In  the  firft  verfe  of  this  chapter  we 
 have  a  defcription  of  the  Preacher  , 
 the  Son  of  DavU^  l^tng  in  ^{erufalem. 
 
 The  lecond  'verfe  is  his  Text :  Vanity 
 of  Vanities ,  &c.  This  he  doth  largely 
 prove  by  fame  general  reafons  to  the 
 twelfth  verfe  oi  this  Chap,  and  by  an  in- 
 dudionof  particulars,  infeveralof  the 
 following  Chapters. 
 
 The  general  reafons  are  chieGy/J?«r. 
 
 1.  The  fruit  Uf^fs  of  all  cur  labours  , 
 V.J. by  which  we  are  not  able  to  procure 
 for  our  felves  any  fubftantial  profit 
 ''tTr\  any  remainder  ^  that  would  tarry 
 with  us  afterwards ;  but  like  a  found 
 they  pafs  away,  and  leave  nothing  be- 
 hind them. 
 
 2.  The  chanaeablenefs  and  uncertainty 
 of  our^  conditions  ;  in  vi-hich  refpefl:,  we 
 are  much  inferior  to  our  other  fellow- 
 creatures.  This  he  illuftrates  by  four 
 examples  or  fimili-udes. 
 
 I.  From  the  Earthy  which  though 
 it  Iceir.s  to  be  but  as  thefedim.ent  and 
 rubbifh  of  the  creation,  yet  it  is  bet- 
 ter 
 
on  Ecclcf.  I.  1 8.  1 67 
 
 terthan  man  in  rcfpefl:  of  its  lallinh:^- 
 nefs.  For  o/je  generAtion  paffeth  aivay, 
 and  another  comuh  ,  hut  the  earth  abides 
 for  ever^  v,  ^ . 
 
 2.  From  i\\Q  fun  ,  which  though  ic 
 do  every  day  decline  and  fet,  yet  does 
 it  conrtantly  rife  again  end  fl^ine  with 
 the  fame  glory  ,  v,  5.  Bin  man  dicth 
 and  wajieth  an\zy,  j/ea  ??ia'7giveth  up  the 
 Gfjojiy  and  where  is  he  ?  He  lieth  down^ 
 and  rifeth  not  till  the  heavens  he  no  rnore^ 
 Job  14  10^  iz. 
 
 Soles  iccidire  &  redere  pffunt '^ 
 
 Nohts  cnmfemeloccidtt  bfciis lux 
 Nox  ejl  fcrpetua  una.  dorm'ienda. 
 
 As 'tis  elegantly  exprcffed  by  a  Hea- 
 then Poet. 
 
 5.  From  the  xvind  ^  the  common 
 emblem  of  uncertaintv,  yet  is  it  more 
 conftant  than  man.  For  that  knoweth 
 its  circuits,  ?nd  whirls  about  continual- 
 ly, V.  6.  Whereas  our  lifepa^eth  away 
 as  doth  the  wind^  hut  returneth  not  again^ 
 Pfal.78.  J9.  ^        _ 
 
 4.  From  the  fea ,  which  though  lE 
 be  as  uncertain  as  the  Moon  by  which 
 'tis  governed ,  yet  it  is  more  conftant 
 than  man  and  his  happinefs.  For 
 though  the  rivers  run  into  it^  and  from 
 it,  yet  that  ftiU  keeps  to  its  proper 
 M  4  flats 
 
1 68  The  Sixth  Sermon, 
 
 ftate  and  dimenfions ,  i^.  7.  Whereas 
 man  is  ftill  (ubjefl;  to  ebbs  and  flows,  to 
 waves  and  tempers,  never  refling  in 
 any  lettled  condition  ,  and  at  laft  wears 
 out  and  vaniflicth  away.  So  that  in 
 thefe  refpe£ls  we  are  much  inferior  to 
 the  very  elements  of  which  we  are 
 compofed. 
 
 J.  From  that  unfj^e&kable  rvearifommfs 
 ivhish  is  in  every  con  Ait  ion.  All  things 
 are  full  of  labour ,  77}An  cannot  utter  it , 
 V.  8.  The  e*;'^  and  the  ear  ^  are  fenfes 
 not  eafiiy  cloyed,  and  yet  are  they 
 fooner  wearied  than  fatisiied  ;  there 
 being  fuch  an  intrinfical  weaknefs  in 
 the  bed  outward  delights ,  that  the 
 mofi  capacious  fenfes  are  quickly  glut- 
 tedj  even  to  a  loathing  of  them. 
 
 4.  From  the  dif ability  of  man  hy  any 
 new  dtfsovery  to  rejiore  himfelf  unto  a 
 better  copiditwn  ;  fince  there  is  no  hope 
 of  finding  any  fuch  new  way  to  hap- 
 pinefs ,  which  hath  not  been  formerly 
 tried;  from  va^  ninth  to  the  eleventh 
 'verfe.  Though  thele  latter  ages  in 
 fome  refpecJs  arc  wifer,  yet  all  their 
 inventions  for  the  fubftance  of  them 
 have  already  been  of  old  time  ,  and 
 ihere  is  no  new  thing  under  the  Sun, 
 That  fancy  of   FUto   being  in  fome 
 
 fenfe 
 
on  Ecclef.  l.U  8.  1^9 
 
 fenfe  to  be  allowed  ,  that  all  knowledge 
 is  hut  remembrance  ,  and  forgetiulnefs 
 the  reafon  of  novelty. 
 
 Thefe  are  the  general  reafons  by 
 which  the  Wife- mm  endeavours  to 
 prove  and  illuPcrate  that  common  vani- 
 ty which  overfpreads  the  face  of  all 
 things. 
 
 In  the  next  place,  he  does  further 
 ampUfy  and  confirm  this  by  an  indufti- 
 on  of  thofe  particulars  in  which  men 
 ufually  place  their  happinefs  ;  Wif- 
 dom  and  Learnh^g ,  in  the  remaining 
 part  of  this  Chapter  ;  Mirth  and  Jol- 
 lity ^  chap.  2.  I.  Se^fual  dQ'ights.'z^.^. 
 Works  of  Magnificence  and  Pleafure  , 
 V.  4,  5,6.  External  Pomp  and  greatnefs, 
 1/.  7.  Abundance  of  Riches  and  trea- 
 fure,  1/.  8,  9. 
 
 The  Text  I  have  chofen  doth  con- 
 tain Solomons  cenfiire  and  experiment 
 concerning  the  j?r/?  of  thefe,  which 
 of  all  other  things  in  the  w^orld  doth 
 bear  in  it  the  fairefl:  appearance  and 
 probability  of  affording  fatisfaQion 
 to  the  mind  :  This  being  its  proper 
 food,  and  fuitable  to  its  defires,  and 
 moft  excellent  in  it  fclf.  And  there- 
 fore the  Devil  being  to  tempt  our  firft 
 parents  in  the  ftate  of  innocence,  doth 
 
 pro- 
 
1 70  Tl^e  Sixth  Sennoriy 
 
 propofe  this  to  them,  as  the  mofl:  likely 
 temptation  to  prevail  with  fuch  intelli- 
 gent natures,  that  they  Jhculd  know  good 
 and  evil. 
 
 Now  becaufe  Learning  is  of  twa 
 kinds,  either  of  Bufmefs  or  Thwgs ; 
 therefore  Solomon  makes  a  diftin£i  en- 
 quiry into  each.  The  firft  he  calls 
 Wtfdoni  ^  the  other  KjowUdgex  i^nd 
 he  was  himielf  very  eminent  for  his 
 great  ability  in  both  ;  having  made  this 
 choice,  when  it  was  put  to  him,  that 
 he  might  have  wifdom  and  knowledge, 
 2.  Clnon.  I.  10.  And  the  Holy  Ghofi 
 bears  witnefs  of  him  ,  that  in  this  re- 
 fpeQ:  there  was  ?iom  like  unto  him  before 
 htm  ,  nor  after  htm  floould  my  arife  like 
 untohim^  i  Kings  g.  12. 
 
 And  yet  this  Wifeman,  notwith- 
 ftanding  all  the  great  fuccefs  of  his  en- 
 quiries ,  upon  a  review  of  them  doth 
 find  by  experience,  that  as  his  fruitful 
 ftuciies  had  encreafed  his  learning,  fo 
 had  they  alfo  multiplied  his  grief.  And 
 therefore  as  theiffueof  his  experiment 
 he  lays  down  this  obfervation  which  I 
 have  read  unto  you,  that  in  much  rvif" 
 dom^  S^c. 
 
 The  Text  then  is  the  refult  of  So- 
 lomons experience  upon  his   enquiry 
 
 after 
 
on  EccleC  L  1 8.  171 
 
 after  happinefs  in  Learning.  The  chief 
 terms  of  ic  are  reducible  under  tliefe 
 two  heads. 
 
 1.  The  things  cenfured,  Wifdom  and 
 Kjioxvledge. 
 
 2.  The  cendire  pad  upon  them:  The 
 one  brings  grief  or  indignation  :  The 
 other  [or  row  > 
 
 I.  Wi[do?7i  is  the  art  of  bufmefs  , 
 direfting  a  man  in  the  pradical  affairs 
 of  Hfe  to  what  is  fit  and  convenient, 
 according  to  the  variety  of  circum- 
 flances.  It  confifts  in  a  fblid  judg- 
 ment 10  difccrn  the  tempers  and  the 
 interefts  of  men  ,  the  ftate  of  bufinefs, 
 the  probabilities  of  events  and  con- 
 fequences ,  together  with  a  prefent- 
 nels  of  mind  to  obviace  fudden  acci- 
 dents. 
 
 II.  Kjiowledge  doth  concern  the  fpe- 
 culation  of  Naiore  in  refifrence  to  can* 
 fesdindeffe^s^  l^^.z  differences  ^nd  proper- 
 ties of  things, 
 
 I.  Concerning  the  J/r/?  of  thefe, 
 Solomon  td[]s  us  that  there  is  much  grief 
 in  it.  The  original  word  is  DyD  which 
 fignifieth  properly  indignation  ;  and 
 the  nature  of  that  is  a  fharp  anger  mix- 
 ed with  fcornjOccafioned  either  by  con- 
 tempt in  perfons,  or  difappointment  in 
 things.  2.  As 
 
1,^  I  Tl)e  Sixth  Sermon  J 
 
 2.  As  iov  knowledge  ,  that  encreafeth 
 forroiv  :  Now  f arrow  is  a  perturbation 
 of  mind  in  the  apprehenfion  of  fome 
 prefent  evil,  whicli  we  are  not  able 
 to  conteft  with  or  avoid.  And  left 
 any  fhould  miftruft  that  thefe  were 
 only  cafual  accidental  concomitants, 
 without  any  mutual  influence,  there- 
 fore he  tells  us  that  they  are  ufually 
 proportioned  to  one  another,  for  the 
 aieaRue  of  them ,  and  do  increafe 
 together  to  (hew  their  cafual  depen- 
 dence. 
 
 We  fcarce  read   of  any    perfon  in 
 Scripture  under  greater  difcontent  and 
 vcxaiion    of  mind,   than  Achitophel^ 
 in  whom  it  was  the  eminency  of  his 
 parts  that  let  home  upon  his  thoughts 
 the  difgrace  of  having  his  counfel  de- 
 Ipifed,    with    fuch     aggravations   as 
 made  him   run   upon  his  own  volun- 
 lary  ruin  :  And  there  cannot  be  any 
 higher  degree  of  indignation  than  that 
 which   drives  a  man  to   defpair  and 
 felf  murder.     I  fhail  not  need  to  cite 
 that   faying    of   Fejius  y  to    St.  Pauly 
 ^7;  z6.     inuch  kArr^W'j^  hath  made  thee  mad :  Be- 
 "^^  caufe  it  v/as  a  grofs  falfhood  and  fcan- 
 
 dal  as  he  applied  it:    But  yet    there 
 was  feme  what  of  the  common  notion 
 
 m 
 
on  Ecclef.  I.  ?8,  17] 
 
 in  it  J  that  NuHtim  mAonum  inoenium 
 fzne  mixttira,  dementi^x.  You  know  that 
 Fable  of  Prometheus  ,  the  great  inven- 
 tor of  Arts  and  Philolbphy  ,  who  is 
 faid  to  have  an  Eagle  or  a  Vulture 
 perpetually  gnawing  upon  his  liver , 
 fignifiech  thofe  continual  cares  and 
 anxieties  of  mind  which  knowing 
 and  inquifitive  men  are  expofed  un- 
 to. 
 
 But  the  chief  proofs  of  this  affertlon 
 of  Solomon  I  would  rank  under  three 
 Heads,  by  confidering  that  vexation 
 which  there  is  in  the  Getthg^  Pojfeffioni 
 andLc/iof  thefe  things. 
 
 I.  For  the  Getting  of  them  :  'Tis 
 part  of  the  Primitive  curfe,  that  no- 
 thing is  now  attainable  without  the 
 fweat  of  our  hrorvs ;  and  the  difficulty 
 of  every  thing  is  proportionable  to  the 
 excellency  of  it ;  And  therefore  thele 
 being  the  beft  of  all  other  things,  there 
 muft  needs  be  much  vexation  and 
 labour  in  the  enquiry  after  them.  The 
 Wife  mm  fpeaking  concerning  the 
 fearch  after  wifdom ,  1/.  ij.  tells  us, 
 that  this  fore  travel  hath  God  given  to 
 the  Sons  of  Adam  ,  to  be  exercifed  or 
 affiled  therewith :  He  feems  to  allude 
 unto  that  natural  third  and  appetite 
 
 after 
 
174  ^^-'^  Sixth  SerniQUy 
 
 after  knowledge,  which  our  firft  Pa- 
 rents ha^e  tranfmitted  down  to  their 
 pofterity  :  And  intimates  the  great 
 juitice  and  equity,  that  the  Sons  of 
 Jdam  (hould  for  his  ambition  and 
 curiofity  be  puniflied  with  a  tAntalizing 
 defire  ;  that  the  tree  of  knowledge 
 ihould  be  within  their  view  ,  but  out 
 of  their  reach ;  fo  that  they  could  not 
 chufe  but  dcfire  and  attempt  after  it, 
 but  cannot  attain  unto  it.  And  this 
 earned  defire  after  knowledge  implan- 
 ted in  our  hearts,  compared  with  that 
 great  difficulty  and  labour  in  getting 
 of  it ,  is  ihu  fore  travel  which  God  hath 
 given  to  the  Sons  of  Adam  to  be  affl0ed 
 therewith. 
 
 Now  the  perplexities  in  this  kind 
 rauft  needs  be  very  great ;  whether 
 we  coafider  the  blindnefs  of  our  un- 
 derftandings,  or  the  intricacy  of  things 
 themfelves  ,•  the  many  dark  receffes  of 
 nature ,  the  obfcurity  and  implica- 
 tion of  caufes  and  effefts  (there  being 
 ^(Tv^AT'Ct  in  the  Books  of  Scripture 
 and  Nature)  befides  tbofe  accidental 
 difficulties,  which  are  occafioned  by 
 the  fubtilty  and  intanglement  of  error, 
 the  variety  of  intricate  opinions,  the 
 many  involutions  of  controverfies  and 
 
 dit 
 
on  EccleCl.  18.  175 
 
 difputes,  which  are  apt  to  whirl  a 
 man  about  with  a  vertigo  of  contra- 
 diftory  probabilities  ;  and  inftead  of 
 fetling,  to  amufe  and  diftraft  the  mind. 
 To  which  may  be  added  that  difEcuIy 
 and  labour  which  is  occafioned  by 
 the  difeafs  of  curiofity  ,  to  which  in- 
 quifitive  men  are  commonly  liable: 
 by  which  they  are  made  to  wander 
 about  after  all  kind  of  varieties ,  and 
 like  Noah's  Dove  are  continually  ho- 
 vering, not  knowing  where  to  reft 
 themlelves  or  fet  their  feet.  So  that 
 in  all  thefe  refpefts  the  Wife  mm  had 
 juft  caufe  to  complain,  that  much  fiudy 
 is  a  wearinefs  to  the  fle[h  ,  by  reafon  of 
 thofe  many  cares  and  difficulties  in 
 the  acquifition  of  wifdom  and  know- 
 ledge. 
 
 2.  Nor  is  it  better  with  us  in  the 
 fecond  place  as  to  the  PoffelJion  of  them : 
 It  being  the  property  of  learning  ,  as 
 not  to  diminifh  by  communicating  , 
 fb  not  to  fill  up  by  addition  to  it  :  But 
 the  thirft  after  knowledge  doth  encreafe 
 with  it ;  like  drink  to  a  man  in  a 
 fever,  v/hich  inflames  the  appetite 
 to  a  more  impetuous  craving.  Befides 
 that  it  is  apt  to  bring  along  with  it 
 much  difquietnefi  in   other  refpefts , 
 
 in> 
 
i^6  The  Sixth  Sermon y 
 
 infufing  into  the  foul  weak  fears  t 
 vaft  defires,  jealoufies,  impatience, 
 emulations ,  doubts  ;  in  all  which  re- 
 fpe£ts  it  is  almoft  grown  into  a  Pro' 
 *verh ,  that  nihil  fcire  eft  vita  jucundif* 
 fima. 
 
 The  Philofofhcr  hath  obferved  it  , 
 that  the  moil  (tudious  men  (  though 
 they  may  be  naturally  chearful)  yet 
 commonly  are  by  their  ftudies  and  re- 
 tirement tPiads  foure  and  morofe  , 
 and  lefs  patient  of  oppoficion ;  as  be- 
 ing continually  chafed  and  tired  out 
 in  wreftling  with  difficulties.  And 
 when  they  have  leifure  to  look  abroad 
 upon  the  ftate  of  things  round  about 
 them,  they  cannot  chufe  but  fee  every 
 where  much  defect  and  lamenefe, 
 much  conf'jfion  and  difjrder,  befides 
 the  evils  that  are  afar  off ;  and  not 
 being  able  either  to  avoid  thefe  or 
 amend  thofe  ,  no  wonder  though  their 
 knowledge  encreafeth  their  forrow. 
 The  more  skill  a  man  hath  in  any 
 thing,  with  fo  much  the  more  difguft 
 and  regret  dodi  he  behold  the  failings 
 and  deficience*  in  that  kind.  He  that 
 hath  ill  his  mind  the  exa£l  Ideas  of 
 Muftck  or  of  Painting  ,  cannot  hear  the 
 difcords  ,  or  behold  the  bungling  of 
 
 fuch 
 
on  Ecclef.  L  38.  i;7/ 
 
 fuch  as  are  pretenders  to  thofe  arts,witli* 
 out  difpleaiure  and  offence.  And  thus 
 muft  it  be  with  every  wife  man  that  be- 
 holds thofe  irregularities  and  confufions 
 which  he  fliall  meet  withal  in  the 
 world. 
 
 But  this  win  yet  better  appear,  if  we 
 confider  fuch  mens  conditions  either  in 
 relation  to  their  Sufferi?jgs  or  Sws. 
 
 I .  For  their  Sufferings :  Such  perfcns 
 have  ufually  the  moil  tender  fcnfe  , 
 and  therefore  muft  needs  have  the 
 greateft  fufferings :  As  an  exaft  health 
 is  required  to  an  exquifice  pain.  They 
 cannot  but  be  very  apprehtnfive  of  the 
 cares,  dangers,  and  necelfuies where- 
 with they  are  incompaiTed  ;  the  in- 
 juries  and  abufes  that  are  offered  to 
 them  :  Ecchf.  7.  7.  'tis  faid  ,  that 
 oppre/fio^  i??akes  a  wife  mm  mad  ^  that 
 is  ,  tranfports  him  to  fome  unufual 
 rage ;  fuch  an  one  being  bed  able  to 
 fee  and  to  judge  of  the  deformity  of 
 any.  unjuft  ,  unworthy  a£tion ;  and 
 therefore  his  heart  muft  needs  rife  up 
 with  much  naufeoufnefsand  indignation 
 againft  it. 
 
 A  man  that  by  his  knowlege  hath 
 
 gotten  an  enlarged  heart ,  is  thereby 
 
 made  lefs  capable  of  a  narrow  indigent 
 
 N  con- 
 
178  7he  Sixth  Sermon^ 
 
 Gondkion.  He  that  ufeth  to  bufy  his 
 thoughts  in  furveying  the  vafl:  frame 
 of  Nature ,  the  feveral  fituations  and 
 advantages  of  Kingdoms,  or  elfe  in 
 cenfuring  the  mifcarriages  of  thofe 
 publick  counfels  and  tranfaftions 
 upon  which  the  fate  of  the  greateft 
 Nations  and  Perfons  have  depended  ; 
 for  this  man  to  be  himfelf  without 
 any  kind  of  poffeffion  or  power  ,  and 
 after  all  thefe  great  thoughts  to  want 
 necelTaries  for  himfelf  or  family  ,  to 
 be  infalted  over  by  fome  fordid  igno- 
 rant peafant  ;  how  irkfome  muft  this 
 betDfbfucha  perfon  ?  And  yet  this  is 
 cftentimes  the  cafe  of  wife  and  know- 
 Eccief.  9,  jng  men  :  For  the  race  is  not  always  to 
 '''  the  fn-iftj  neither  yet  bread  to  the  rvifey 
 
 nor  riches  to  men  of  miderfianding , 
 nr^'Y  favour  to  men  of  skilly  hut  time  and 
 chance  happens  to  them  all ;  that  is,  the 
 great  abilities  of  thefe  perfons  cannot 
 fecure  them,  by  any  fuch  fpecial  privi- 
 lege, but  that  thev  niay  be  involved 
 in  the  fame  neceffiries  and  cafualties 
 which  befal  the  common  herd  of  man- 
 kind. 
 
 2.  As  for   Sin  :  Such   perfons  are 
 more  expofed  to  it ,  by  reafon  of  thofe 
 temptations  to  which  they  are  obnoxi- 
 ous ^ 
 
on  Ecclef.  I.  ig.  179 
 
 noxious ;  knowlege    in  it  felf  being 
 apt  to  puff  up.     And  yet  they  cannot  ,  Ci,r  8  i 
 find  lo  much  pleafure  in  it  as  others , 
 by  reafonof  thofe  inward  regrets  and 
 fmitings    of    confcience    which    will 
 imbitter  it  to  them.     Nor  can   they 
 fin  at  fo  cheap  a  rate  ,  by  reafon  of 
 thofe  many  ftripes  denounced  againft 
 the  knowing  Servant,     The  Chald<:e  Pa< 
 raphrafe   in   tranflating  of  the  Text , 
 renders  the  words  thus  :  That  man  who 
 sncreafeth  in  knowkges  and  not  in  grace 
 and.  repentance^  doth  treafure  up  for  him* 
 felf  the  anger  and  indignation  of  the  Lord, 
 So  that  in  all  thefe    refpeSs,  there 
 muft    needs    be   much    vexation ,  in 
 the  poiTcffion  of  wifdom   and  kno^v- 
 lege. 
 
 3.  And  yet  notwithftanding  ali  this, 
 men  cannot  chufe  but  be  much  troubled 
 at  the  lofs  of  it.  Which  may  be  three 
 manner  of  ways. 
 
 I.  ^"j  the  unfaithfulnefs  of  memory  : 
 which  is  like  a  leaking  veiTel,  and  doch 
 quickly  let  flip  the  things  committed 
 to  Its  cuftody.  Now  it  muft  needs  be 
 a  great  vexation  to  a  man  to  take  much 
 pams  m  gathering  in ,  and  treafuring 
 up,  and  afterwards  to  let  all  drop  out 
 again  through  the  chinks  of  a  leaking 
 
l8o  7he  Sixth  Sermon] 
 
 memory  ;  his  labour  being  to  as  little 
 purpofe  as  if  he  had  laved  water  into  a 
 fieve. 
 
 ^.  Through  the  defeSis  of  old  age; 
 wh^n  the  fun  andthemoon^  andthefiars 
 Pull  be  darkened  y  chap,  iz.  The  Un- 
 derftanding  and  the  other  inferior  Fa- 
 culties being  deprived  of  their  wonted 
 light  and  realon:  Childhood  returning 
 again  to  the  mind  as  well  as  to  the  feeble 
 
 members.     Tis 
 
 ^\c\\it^Sm{^tt,a  per  fin  that  related       of        2L 
 
 lived  about '^oo years  f.nce-y  of  o   •     j^ 
 
 foprofoundlearm7^ga7idfitbtilty  ?S^^^       OChoUr  , 
 
 ^   Ds  fuh'  that*Sc2LVigQT faith  of  hi7?3,f hat  fome    agCS   finCC 
 
 f'tl.lih,  1 6.  his  abilities  Tvere{eT3i(upT&hu-  ^f     thJS      PlaCC 
 
 Ex.    324 ,  manum  ingenium.    Cardan  ,                              ,* 
 
 340.            ar.dh*:d9  both  agree  in  this, that  by     name    oWij^ 
 
 he  is  to  be  ranked  amcn^fi  the  f^f  •       who      fof 
 
 frfi  ten  of  the  greateji  Wits  Ij/  n,j,rinpr     a^ 
 
 thM  ewr  mre.  "^s  ^  manner   or 
 
 Writing  by  de- 
 monftrations ,  was  afterwards  called 
 the  Calculator ;  that  being  grown  old^ 
 he  ofcen  wept,  becauft  he  was  not  able 
 to  underftand  the  Books  which  he  had 
 written  in  his  younger  days. 
 
 3.  By  Deaths  which  fhall  put  a  pe- 
 riod to  our  Lives  and  our  Learning  at 
 once.  Now  for  men  to  think  ,  that 
 though  they  run  in  never  fo  hot  a 
 purfuit  after  knowiege  ,  yet  they  muft 
 fl:ortly  be  laid  in  the  duft,  from  whence 
 
 all 
 
on  EccJef.  I.  i 8.  v% 
 
 all  their  learning  cannot  either  preferve 
 or  deliver  them  .^  co  confider  that  ia 
 this,  the  Wife  hath  not  a  greater  Pri- 
 vilege th^n  the  Fool  ;  but  the  fame  for- 
 getfalnels  flhall  cover  both  their  Me- 
 mories :   for  after  death  there  is  no  re- 
 membrance of  the  mfer^an ,  more  than  of 
 the  fool -i  feeing  that  which  norv  is  ^  in  the 
 days   to  come  (ball  b.^  forgotten.     And 
 lafily^  to  confider  that  after  death,  the 
 Soul  of  the  moft  ignorant  peafant  (hall 
 prelently  know  niorc    than  the  pro- 
 foundeft  Philofophers  ,  or  the  moft  fub- 
 tile  Schoolman  could  ever  attain  unco. 
 I  fay  CO  confider  all  this,  is  of  itfelfapt 
 to  make  a  man  weary  of  Life  and  Learn- 
 ing, whereby  he  is  expofed  to  fo  much 
 vexation. 
 
 I  have  been  fo  long  in  the  Explicati- 
 on and  Proof  of  this,  that  it  isfo^  that  I 
 fliall  be  but  brief  in  the  Reafons,  why  it 
 is  fo. 
 
 And  I  {hall  mention  only  thofe  two^ 
 which  are  put  together  in  the  fifth  ver. 
 of  \}ci\%  chapter,  i.  The  impotency  of  wiC' 
 dom  and  knowledge,  that  which  is  crooks 
 ed  cannot  he  made  Jlraight.  2.  The  im- 
 ferfe^ion  of  it ,  that  which  is  wanting 
 ^Mvot  be  nttmbred. 
 
 N  }  The 
 
1 8 1  The  Sixth  Sermon^ 
 
 The  vexation  of  every  thing  is  pro- 
 portionable to  thedifappointment  of  it ; 
 which  in  thefe  things  is  fo  much  the 
 greater ,  by  how  much  the  hopts  and 
 likelihoods  of  contentment  here ,  are 
 more  promifing,  and  yet  the  trial  and 
 iiTue  more  remote  and  contrary.  Now 
 that  thele  things  are  fo  far  from  afford- 
 ing real  happinefsmuft  needs  be  evident 
 upon  thefe  ^«?^  grounds. 
 
 I.  From  their  uiter  impoteme  and 
 difability  for  that  work  wherein  our 
 happinefs  doth  properly  confift  ,  the 
 reQifyingof  our  crooked  natures,  re- 
 ftoring  of  us  to  an  uprightnefs  and 
 conformicy  unto  that  image  after  which 
 we  were  created.  Novv ,  who  knows 
 not,  that  it  is  above  the  power  of  any 
 natural  wifdom  or  knowlege  fully 
 to  difcover  to  us  the  deformity  of 
 our  natural  ftates  ?  much  lefs  then  can 
 they  direCt  how  to  recover  us  out  of 
 it..  The  Devil  is  perhaps  a  greater 
 S'vholar  th-in  any  man  in  the  world, 
 and  yet  all  his  learning  cannot  find 
 out  a  way,  how  to  reinftate  himftlf 
 in  his  former  privileges  of  a  glorified 
 Angel. 
 
 2.  From 
 
on  EecIeH  I.  i8.  i8| 
 
 2.  From  the  deficiency  and  imper* 
 feBion  of  thefc  things  in  reference  to 
 their  own  proper  faculty ,  the  Vnder- 
 Jlanding ;  that  which  is  rvanting  cannot 
 be  numbreL  That  is,  there  are  innu- 
 merable particulars  in  Nature,  which 
 the  moft  inquifitive  judgment  fhall 
 never  reach  unto.  No  mm  fhall  ever 
 fnci  out  the  works  of  God  from  the  be- 
 ginning to  the  end*  And  this  is  one  of 
 the  moft  proper  effects  of  Learning  , 
 that  it  difcovers  to  a  man  his  own 
 ignorance.  Now  as  t^ere  is  on  the 
 one  hand  much  Pleafure  in  finding  out 
 what  a  man  knew  not;  fo  muft  there 
 be  a  proportionable  Grief  in  the  con- 
 fideration  of  thofe  innumerable  other 
 things  which  we  cannot  attain  untOo 
 It  was  the  ambition  of  our  fitil  Farcots 
 to  afpire  unto  a  perfed  knowkge, 
 lobe  like  Gods,  knorving  gcod  and  evil  \ 
 and  therefore  'tis  but  juil  th?t  their 
 pofterity  fnould  be  thus  afflifted  by 
 the  vexation  of  their  imperfed:  know- 
 lege.  It  muft  needs  be  a  greater 
 trouble  to  an  inquifitive  man  to  con- 
 fider,  that  notwithftanding  all  his 
 pains  and  care,  yet  he  muft  grow  old 
 in  ignorance  ,  and  in  moft  things  (hall 
 know  as  little ,  as  thofe  that  are  idle 
 N  4  and 
 
184  The  Sixth  Sermn, 
 
 and  foolifh ,  the  fecrets  of  mfdo?n  being 
 double  to  that  which  is  ,  as  Zsfhar  tells 
 us  m  "^oh  11.6. 
 
 Now  this  great  imperfeliion  of  our 
 knowledge  will  more  diftinftly  ap- 
 pear, if  we  confider  it  under  thofe 
 {evtr;a  heads  to  which  it  is  reducible, 
 KAmely  ,  the  knowlege  of  Words , 
 Things ,  Times ,  Perjons  and  Ani- 
 ons. 
 
 I.  That  Learning  which  confifts  on- 
 ly in  the  form  and  pasdagogyof  Arts, 
 or  the  Cm/V/^/ notions  upon  words  ^nd 
 phrafes,  hath  in  it  thiii  intrinfical 
 imperfedtion,  that  'tis  only  lb  far  to  be 
 eftcemed,'  as  it  conduceth  to  the  know* 
 lege  of  things;  being  in  it  felf  but  a 
 kind  of  pedantry  ,  apt  to  infefl:  a  man 
 with  (uch  odd  humours  of  Pride,  and 
 AffeSation,  and  Curiority,as  will  ren- 
 der him  unfit  for  any  great  Employ- 
 menr.  WorJs  being  but  the  images 
 of  matter;  and  to  be  wholly  given  up 
 to  the  fludy  of  thefe ,  what  is  ic  but 
 Pygmalion  s  phrenzy,  to  fall  in  love 
 with  a  pidurc  or  image:  As  for  Ora^ 
 tory  ^  which  is  the  befl  skill  about 
 words  ,  that  hath  by  fome  wife  men 
 been  effeemed  but  a  voluptuary  Art, 
 like  to  Cookery,  which  fpoils  whole* 
 
 fome 
 
CMEcclef.  I.  18.  185 
 
 fome  meats,  and  helps  unwholefome, 
 by  the  variety  of  fauces,  ferving  more 
 to  the  pleaiure  of  talk,  than  the  health 
 of  the  Body. 
 
 2.  As  for  red  knowlege  ,  that  is 
 likewife  exceeding  imperfcft  ;  whe- 
 ther we  look  to  the  hiftory  of  Nature  , 
 delivered  down  to  us  by  the  Ancients, 
 which  in  many  things  is  evidently 
 falfe,  and  therefore  to  be  fufpefted 
 in  others;  orclfe  to  what  the  induftry 
 of  thefe  latter  times  hath  difcovered  ; 
 men  having  not  been  (b  diligent  and 
 exaO:  in  their  obftrvations  ,  as  not  to 
 be  deceived  with  cafaal  and  fortuitous 
 events. 
 
 The  frame  of  this  great  Univerfeas  Vemiam. 
 it  is  reprefentcd  to  humane  confidera-  ^5^/.^^ 
 tion  and  enquiry ,  appearing  like  a 
 perplexed  Labyrinth,  wherein  there 
 is  lb  much  ambiguiry  in  the  feveral 
 ways  ,  fo  much  falacy  in  the  fimili- 
 tude  of  things  and  figns,  fuch  oblique- 
 neft  and  intricacy  in  the  courfe  of 
 Nature,  that  even fenfe it  fclf,  Vv'hich 
 in  fuch  things  is  our  chiefeft  guide, 
 is  fain  to  wander  up  and  down  in 
 uncertainties,  and  inftead  of  leading  us 
 Gut^  do's  many  times  lead  us  into  error. 
 And  for  this  reafon  ,  Pbiiofophy  hath 
 
 been 
 
 No-v.  Or, 
 ga',1. 
 
86  77;e  Sixth  Senmriy 
 
 been  fo  often  queftioned  and  fubverted 
 in  the  very  principle  of  it. 
 
 V  Asfor  Hiftory  of  7/W/,  Perfonsy 
 Actions  \  we  have  reafon  enough  to 
 fiafped  that  they  are  genera!)  ^  written 
 according  to  tlie  Author^s  interefts  and 
 prejudices,and  do  feldom  contain  an  im- 
 partial and  upright  reprefentation  of 
 truth. 
 
 I  do  not  mention  Divinity^  though 
 here  our  knowlege  be  molt  imperfeft ; 
 nor  hath  this  been  wholly  free  from  its 
 changes  and  fafhions,  according  to  the 
 coiiris  of  times. 
 
 I^ow  all  this  arifes  from  the  imper- 
 feSion  of  our  knowlege  in  theft  things, 
 becaufe  tve  fee  but  in  part ,  darkly  ;  ThAt 
 which  is  wanting  in  any  of  them  cannot 
 be  Kur/ibred, 
 
 If  any  one  fliould  from  hence  objeQ: ; 
 That  according  to  this,  it  were  better 
 for  a  man  to  be  idlejignorant,  and  cheer- 
 ful ,  than  to  macerate  himfelf  with 
 much  r;  adins;;.  If  every  ftate  of  life 
 hath  its  proper  vex;Uion,'tis  beft  to  chufe 
 that  which  hath  leaft. 
 
 To  this  Solomon  anfwers,  That 'tis 
 
 true,  every  condition  is  bad  enough, 
 
 yet  fome  are  better  than  others  ;   For 
 
 mfdom  e2;celhth  felly ,  as  much  as  light 
 
7-  3" 
 
 on  Ecclef.  I.  1 8.  1 8/ 
 
 excelleth  dxrknefs  ;  and  though  it  doth 
 expofe  us  to  forrow ,  yet  this  very 
 fbrrow  is  better  than  a  carelefs  fenfual 
 mirth  ,  For  hyfadnefs  the  heart  is  made  c, 
 better. 
 
 If  it  be  again  objefted,  that 'tis  not 
 imaginable  how  the  beft  things  in  the 
 world  fhould  expofe  us  to  the  worfl: 
 niifchiefs  and  troubles. 
 
 I  anfwer ,  they  are  therefore  the 
 worft,  becaufe  they  fpring  from  the 
 corruption  of  the  bed  ,  for  Corr^^ptio 
 optimi  ejl  feffimA ,  the  more  excellent 
 any  thing  is  in  it  felf,  the  worfe 
 do's  it  prove  v/hen  abuled  or  cor- 
 rupted. 
 
 I  have  been  too  long  in  the  Docirhal 
 part,  'tis  more  than  time  that  I  hafien  to 
 the  Application* 
 
 And  here  I  {ball  not  need  to  apolo- 
 gize for  the  fbitablenefs  of  this  diC- 
 courfe  both  to  this  Place  and  Tiine. 
 Knowlege  is  here  our  bufioefs  and 
 profeffion,  the  great  Merchandize  that 
 we  deal  in ,  and  this  folemnity  is  our 
 chitiMartj  wherein  'tis  expofed  to 
 publick  view ,  and  ought  to  be  after 
 a  more  efpecial  manner  taught  and 
 learn'd.  And  therefore  ijt  cannot  now 
 be  improper  for  us  to  be  put  in  remem- 
 brance 
 
1 8  8  The  Sixth  Sermon^ 
 
 brance  of  the  many  troubles  and  ha- 
 zards we  are  expofed  unto  in  this  re- 
 fpea. 
 
 You  have  heard  already  how  the 
 greateft  natural  wiHom  and  know- 
 ledge ,  is  not  only  fhort  of ,  bur  iike- 
 wifc  oppofite  unto  ,  that  reft  and  fatif- 
 fadion  of  mind  which  we  aU  pretend  to 
 feek  after. 
 
 And  therefore  certainly  itmuft  needs 
 follow  as  a  moft  obvious  and  natural  in- 
 ference, 
 
 1.  By  way  of  Infiruction  or  Cau- 
 tion, that  we  have  no  reafon  to  be  proud 
 of,  or  to  truft  in  that  knowlege 
 which  we  have  already  attained  ,  or 
 to  purfue  after  more  with  fo  much 
 hsat  and  eagernefs  as  to  forget  thofe 
 praftical  duties  which  are  moft  necet 
 fary. 
 
 2.  By  way  of  Exhortation^  That  we 
 have  great  reafon  to  apply  our  felves 
 unto  thofe  means  which  may  prevent 
 or  remove  the  forrows  and  dangers 
 to  which  thefe  things  of  themfelves 
 will  expofe  us.  And  that's  the  fub* 
 ftance  of  what  I  have  to  fay  in  the 
 
 JpplicAtion. 
 
 I.  It 
 
on  Ecclef.  I.  1 8. 
 
 I.  It  may  ferve  for  Injlru^iony  to  ac- 
 quaint us : 
 
 I.  That  we  have  little  reafon  to  be 
 proud  of  J  or  to  trujl  in  that  knovolege  we 
 have  already  attained.  'Tis  true,  it  hath 
 naturally  a  fermenting  quality  in  it , 
 being  apt  to  fwell  and  puff  up  *,  and  'tis 
 an  hard  matter  for  a  man  that  hath 
 much  Learning,  not  to  have  a  broad 
 heart ,  as  the  Hebrew  iphvdiik  is,  that  is, 
 a  proud  heart ,  as  our  Tranflation  ren- 
 ders it ,  Prov.  21.  4,  But  yet  if  it  be 
 rightly  confidered ,  there  can  be  no 
 reafon  why  any  man  (hould  be  proud 
 of  that  wherein  the  Devil  does  excel 
 him.  And  the  truth  is,  knowing  per- 
 fons,  of  all  others ,  have  moft  caufe  to 
 be  humbled  in  the  apprehenfion  of 
 their  own  ignorance  and  folly  ,  of 
 which  they  muft  needs  be  moft  fen- 
 fible.  And  as  for  confidence  in  thefe 
 thingS;  they  will  be  fo  far  from  aflift- 
 ing  or  relieving  us  in  our  greatell  exi- 
 gencies ,  that  they  will  rather  add  to 
 our  trouble  and  danger.  'Tis  not  all 
 the  art  of  Reafoning  or  Rhetorickin 
 the  world  that  can  deceive  the  Devil, 
 or  filence  a  guiltyclamorous  confcience; 
 nay  thefe  things  do  ufually  help  to 
 aggravate  fuch  mens  conditions ,    by 
 
 many 
 
ipD  The  Sixth  SermoUy 
 
 many  dreadful  apprehenfions  of  that 
 wrath  and  ven .eance  to  which  their 
 fins  do   expofc  them.     The  damned 
 fouls  couid  not  fiiffer  fuch  exquifite 
 torments,  if  in  the  ftate  of  reparation 
 they  were  not  raifed  to  a  much  higher 
 degree  of  knowlege    than   here  they 
 are  capable  of.     And  as  for  that  great 
 bufinefs  of  a  man'*s  life ,  which   doth 
 moft  of  all   concern  him  ,  converfion 
 and  regeneration ,  tPje  rvifdom  of  this 
 fvorld  is  fb  far  from  helping  us  in  this, 
 that  V/V  enmity  againft  God.     No  men 
 ufually  are  fuch  fierce  and  bitter  oppo- 
 fersof  the  powerof  godlinels,  asthofe 
 that  have  learned  heads  and  unfanfti- 
 fied  hearts:    Patirs  powerful  preach- 
 ing was    never    more    fruitlefs   than 
 amongft  the  Athsnians ,  whole  learn- 
 ing v/as   fo  far  from  fhewing  them 
 the   excellency,  that  it  made    them 
 defpife  the  fimplicity  of  the  Gofpel. 
 Our  Saviour  never   met  with   more 
 malicious  oppofition  ,  than  from  the 
 learned  Scribes  2Lnd  PhArifes\  who  did 
 not  only  by  open  contempt  refift  his 
 miniftry,  but  alfo  by  fecret  praftices 
 undermine  his  perfon.     And  therefore 
 in  all  thefe  refpcds  we  have  little  reafon 
 either  of  pride  or  confidence  in  that 
 
 know- 
 
on  EccleCl.  i8.  ipi 
 
 knowlege  which  any  of  us  have  alrea- 
 dy attained. 
 
 2.  We  have  as  little  reafon  fo  he  fo 
 eager  in  the  purfuit  after  more^  as  to  for- 
 get or  neglcfi  thofe  fra^fical  duties  which 
 are  mofi  necejjary.     'Tis  true  ,  knowlege 
 is  here  the  bufinefi  of  our  particular 
 Callings,  as  Scholars \    in    which   'tis 
 our  duty  to  be  diligent,  and  our  juft 
 commendation  to  be  skilful.     But  yet 
 there  is  fomewhat  elfe  of  greater  con- 
 cernment to  us  in  our  general  Calling  , 
 as  Chriftians ,  a  demeanour  and  con- 
 verfation  fuitable   to  this   Profeflion ; 
 our  failing  in  this  will  quickly  bring 
 a  blemifh  upon  the  other.     There  have 
 been  of  late  great  complaints  (  and  too 
 much  occafion for  them)  of  that  con- 
 tempt and  reproach  poured  out  upon 
 men  of  our  Calling ;  which  though 
 it  may  argue  much  folly  and  madnefs 
 in   thofe  unieafonable  men  who  are 
 the  Authors  of  it  ;  yet   perhaps  there 
 may  be  too  much  occafion  given  on 
 our  parts ,  for  want  of  that  holinefs 
 and  zeal  and   prudence  and   gravity 
 which   ihoulcl    accompany   our   pro- 
 feffion  ;  befides  that  many  of  us  do  by 
 cur  floth  and  idlenefs ,  let  ether  men 
 outgo  us  in  thofe  very  gifts  and  abili- 
 ties. 
 
1  p I  The S'txi /;  Senporij 
 
 ties ,  which  are  more  peculiarly  re* 
 quired  to  our  Calling.  Now  I  fay,  that 
 which  muft  promote  both  the  uleful- 
 nelsand  the  reputation  of  our  know- 
 lege,  is  when  our  praftice  and  con- 
 verfation  is  made  fuitable  to  it*  'Tis 
 not  an  ability  to  talk  or  to  difputeof 
 Religion  ;  for  in  thefe  times,  what 
 mafjy  nay  what  women  slmoft  is  there 
 who  does  not  pretend  to  skill  in  this  ? 
 But  it  is  a  holy  and  prudent  converfa- 
 tion  that  muft  adorn  our  profeffion  , 
 and  provoke  orhers  to  the  love  of  it. 
 And  there  arc  ftronger  engagements  up- 
 on us  to  this  purpofe,  than  upon  ar>y 
 others.  Becaufe  by  our  Callings  we 
 profefs  our  (elves  to  be  amongft  thofe 
 iervants,  u'ho  do  not  only  kno'A^,  but 
 are  able  to  teach  our  Mafter's  wiO,  and 
 therefcreour  difobedience  Qiali  b;-*  pu- 
 nifhed  with  manyjiripes. 
 
 It  cannot  be  denied,  but  that  skill 
 in  Controverfies  ,  the  Tongues^  Hijlory^ 
 Philofophy  ,  the  Arts  ^  are  all  of  them 
 not  only  great  ornaments  and  ad  van* 
 tages  to  particular  men ,  but  in  fome 
 fenfe  alfo  neceilary  for  the  Church  ; 
 but  yet  v/hen  all  is  done,  'tis  this 
 praftical  D/X'W///,  that  muft  bring  us 
 to  heaven  ^  that  muft  poile  our  judg- 
 ments 
 
on  Ecclef.  I.  1 8. 
 
 •95 
 
 ments,  and  fettle  our  confciences,  and 
 ftrengthen  our  comforts  ,  and  fave  our 
 fouls.     This  muft  be  our  rejoycwg  at  the  ^  cor. 
 laft  day,  thetefiimony  of  our  conjciences^  ^"' 
 thAt  in  fimplicity  and  godly  fw  eerily  ,  r,ot 
 tvith  flejhly   wtfdom^  hut  by  the  grace  of 
 God  we  have  had  our  converfations  in  this 
 world. 
 
 X,  A  fecond  Vfe  fhall  be  for  exhor- 
 tation^ that  we  would  apply  otirfelvcs  to 
 thofc  means  which  may  help  to  renjedy  tie 
 for  rows  and  dangers  to  which  tho/e  thii^gj 
 of  themf elves  willexpofe  us. 
 
 There  are  divers  things  of  excellent 
 ufe  in  Phyfick,  which  yet  cannot  be 
 fafely  prefcribed  without  the  addition 
 of  fome  corrediives  to  abate  their 
 noxious  qualities.  Such  is  the  condi- 
 tion of  this  natural  wifdom  and  know- 
 lege  ,  which  of  themielves  have  many 
 flatuous  and  corroding  qualities ;  but 
 yet  being  mixed  with  fome  proper 
 correftives  may  be  made  cf  fingular 
 ufe  and  efRcacy.  But  you  will  fay  , 
 What  are  thefe  other  ingredients? 
 Why  the  Jfoflle  doth  prefcribe  a 
 large  recipe  of  them  ,  2  Pet,  1.5,6. 
 Ad4  to  your  knowlege  ,  faith  ,  virtue  , 
 temperance^  patience^  goodmfs^  brotherly 
 kindnefs^  charity.  The  mixture  of  thele 
 O  other 
 
ip4  7he  Sixth  Sermon^ 
 
 other  Chriftian  Graces ,  will  make 
 our  knowlege  exceeding  wholefbme 
 and  ufeful.  I  muft  not  infift  upon  the 
 particulars  ;  only  there  are  two  Graces 
 amongft  all  the  reft,  which  I  cannot 
 omit,  being  in  Scripture-phrafe  ftiled 
 by  the  name  of  ivifdom  and  knowlege  ; 
 and  therefore  of  all  others ,  the  ftudy 
 of  thefe  muft  needs  be  themoft  proper 
 remedies  to  be  applied  in  this  cafe: 
 namely,  i.  FAtth  in  Chrift.  2.  Fear 
 of  God.  Thefe  are  properly  iht graces^ 
 the  other  but  xh^ gifts  oi  wilciom  and 
 knowlege. 
 
 I .  Faith  is  wifdom  unto  falvation  \ 
 '  the  other  is  but  wiWom  unto  grief ;  this 
 leads  us  unto  a  praflical  acquaintance 
 with  the  Doftrine  of  our  Lord  Jefus 
 Colof,  2  3,  Chrijl^  in  rvhom  are  laid  uf  all  the  treafurss 
 of  w  if dom  and  know  lege.  Thofe  are  but 
 the  refufe  sod  the  husk  of  know« 
 lege  ,  which  are  to  be  had  amongft  the 
 Creatures ,  the  treafures  of  it  are  only 
 to  be  obtained  by  an  acquaintance  with 
 the  virtue  of  Chrift's  death  and  reftir- 
 reSlion,  Though  a  man  Ihould  be  very 
 well  skilled  in  the  way  of  fecular 
 bufinefi,  knowing  how  to  bring  about 
 his  own  ends ,  to  raife  himfelf  unto 
 power ,  reputation ,    eftate  ',  yet  fuch 
 
 an 
 
on  Ecclef.  I.  ig.  ipc 
 
 an  one  is  but  a  fool  ,  if  he  be  either 
 Ignorant,    or   carekfs,    how    to  fave 
 his  own  foul.     And    therefore  if  we 
 aim  at  true  wifdom  ,  we  fhculd  make 
 it  our  chief  bufinefs  to  grow  i-i  grace  , 
 and  m  this  knowledge  of  our  Lord  a^d 
 Saviour  Jefus  Chrift.     St.  Paul  was  a 
 man  of  as  great  abilities   as  any  that 
 we  read  of,  bred  up  at  the  feet  of  Ga* 
 mahel ,  very  well  verfed  in  the  chief 
 Authors  cf  his  time ,  Eplmemdes,  Me> 
 mnder ,  Aratus^  whom  lie  cites  upon 
 leveral  occafions  ;  of  a  very  powerful 
 and    mafculine  Oratory  ,  as   may  be 
 feen  by  the  effeas  of  it ,    in  his  diP 
 courfe    with   FAix,  Jgrippa ,  Fefius , 
 and  the  men  of  Ljfira,  who  for  this 
 reafon  called  him  Mercury.  AnA  for  his 
 skill  in  Languages,  hefpde  with  topaues  '  ■^''-  h 
 more  than  they  all:  And  yet  this  learned 
 man,  notwithftanding  all  thefe  preac 
 abilities,  doth  profefs  that  he  defined  to 
 know  nothing  hut  ChriJ  and  him  Cruci&d 
 that  IS,  nothing  in  comparifon  to  that 
 knowlege  ,  or  nothing  but  what  micrht 
 lead  him  to  it ,  or  further  him  in  i^ 
 nay  \i^  counts  Mings  but  lofs  for  thee  :^^  PM^n^s. 
 cellency  of  this  knowlegc  of  ChriJi^efHS 
 his  Lord.  ^  '' 
 
 Oi  2.  Th3 
 
^6  7he  Sixth  Sermon y 
 
 2.  The  fecond  Grace  I  mentioned  is, 
 the  fear  of  God  ;  Job  28.  28,    The  fear 
 of  the  Lordj  that  is  mfdom^  and  to  depart 
 from  evil  is  under Jl  an  ding.     This  is  that 
 which  Solomon^  after  all  his  other  en- 
 quiries ,  does  at  laft  pitch  upon  as  the 
 only  remedy  againft  thofe  anxieties  of 
 mind,  which  every  thing  elfe  did  ex- 
 ,     pole  him  unto.     And  he  fets  down  as 
 the  utmoft  refult  of  all  his  experience, 
 that  whofoever  would  be  truly  happy , 
 he  muft  make  it  his  chief  bufinels  to 
 keep  up  in  his  heart  a  holy  awe  and  fear 
 of  the  divine  Majefty,and  to  apply  him- 
 felf  with  an  humble  conformity  unto 
 the  will  of  God.     This  he  makes  the 
 conclufion  of  his  whole  Sermon  ;  and  I 
 fhall  {hut  up  all  with  the  fame  advice, 
 If  you  will  have  your  other  enquiries 
 and  learning  made  ufeful  and  comfort- 
 able unto  you  ,  then,  fear  God  and  keef 
 his  commandments  ;  for  this  is  the  rvhole 
 duty  of  man. 
 
 7he  End  of  theftxth  Sermon. 
 
 The 
 
»9r 
 
 The  Seventh  Sermon. 
 
 P  R  o  V.  IV,  7. 
 
 Wifdom  is  the  principal  things  there" 
 fore^et  wijdom, 
 
 AMongft  that  great  variety  of 
 fubjefts  which  Solomon  treats 
 of,  in  this  and  his  other  moral 
 difcourfes,  there  is  none  more 
 frequently  mentioned,  or  more  largely 
 infilled  upon    than  this  of  Wifdom. 
 He  himfelf ,  when  he  was  put  to  his 
 choice,  having  preferred  this  before  all 
 other  things ,  and  being  fo  very  emi- 
 nent above  all  other  men,  for  his  great 
 abilities  in  this  kind  :  He  doth  there- 
 upon take  all  occafions  to  celebrate  the 
 praife  of  it,  and  to  excite  others  to  the 
 love  and  ftudy  of  it. 
 
 It  is  one  of  his  'Proverbs  to  this  pur- 
 
 pofe  ,  virhich  I  have  now  made  choice 
 
 O  J  to 
 
icS  The  Seyenth  Sermon. 
 
 y 
 
 to  fpeak  of:  Being  a  fubjed  amongfi: 
 all  others  the  moft  difficult  to  be  treat- 
 ed of  5  partly  for  the  abftrufcneis  of 
 it,  and  partly  for  the  copioufnefs  of 
 it,  being  that  which  we  are  ftill  to 
 be  learning  all  the  days  of  our  Lives. 
 And  therefore  it  is  no  eafy  matter, 
 cither  to  explain  the  nature  ,  or  con- 
 trafi  the  Doftrinc  of  it  within  a  nar- 
 jrow  compals  ;  which  yet  I  {hall  en- 
 deavour to  do  with  as  much  plainnefs 
 and  brevity  as  I  can. 
 
 The  Word  here  tranflated  Principal^ 
 VJV\^  is  derived  from  a  Root  which 
 iignifies  the  Head  ^Tis  frequently 
 uftd  to  exprels  the  fummity  or  top 
 of  any  thing  ,  the  chief  or  moft  ex- 
 cellent pare  of  it ;  the  original  or 
 firft;  It  may  import  a  priority  of  time, 
 or  order  ,  or  caufe  ,  or  dignity.  The 
 Word  tranflated  Get ,  fignifies  pro- 
 perly the  acquiring  fuch  an  intereft 
 and  propriety  as  men  have  in  their 
 poiTciTions ,  which  they  account  their 
 own ,  and  which  they  enjoy  for  them- 
 lelves. 
 
 The  Proportion  I  Vt^ould  treat  of  from 
 thefe  words  is  this : 
 
 The 
 
on  Prov.  IV.  7-  1 99 
 
 Theattai?7me^tof  tr/fervifdom  is  that  ^rop, 
 which   doth  mo  ft  of  all  dejerve  our  care 
 andfiudy. 
 
 In  the  profecution  of  this,  I  fliail 
 endeavour ,  i.  To  Uiew  the  Nature  of 
 W if  dam  ,  what  it  is  ,  and  wherein  it 
 confifts.  2.  The  Neceffity  of  it,  or 
 the  groun  is  of  our  obligation  to  it , 
 from  Scripture  and  Reafon.  3.  Toap- 
 ply  this  by  fbme  ufeful  inferences. 
 
 1.  To  ?s\^ssf  what  Wtfdom  is,  and 
 wherein  it  confifts :  Which  I  would  en^ 
 large  under  th^^c  four  heads. 
 
 f.  The  defcription  of  its  Nature  znd 
 caufes. 
 
 2.  The  feveral  kinds  and  diftindions 
 of  it, 
 
 3 .  The  properties  or  effefts  that  flow 
 from  it. 
 
 4.  The  oppofites  to  it. 
 
 I.  For  the  defcription  of  the  Nature 
 of  Wifdomj  this  is  by  Ariftotte  faid  to 
 be  that  intelleftual  Virtue;  whereby 
 we  are  dire£ted  in  our  manners  and 
 carriage ,  to  make  choice  of  the  right 
 Means  in  the  profecution  of  our  true  - 
 End.  TuUy  defcribes  it  to  be  ars  vivendi: 
 And  to  the  fame  purpofe  Aquinas^ 
 ReSia  ratio  agihilium^  the  skill  of  de- 
 meaning a  mans  f elf  aright  in  pr  apical 
 Q  4  4^irs. 
 
ICO  The  Seventh  Sermon^ 
 
 affairs.  And  Solomor^  to  thQ  fame  pur- 
 p;yie,  The  mfaom  of  the  piident  is  to 
 under fi ana  his  way  ^  Frov,  14.  8.  It  is 
 the  end  ot  fcic^nce  or  knowledge  to  fur- 
 ni(b  our  minds  wuh  due  conceptions 
 concerning  the  nature  of  things  in^^- 
 f^cral  J  their  differences,  relations,  de- 
 pendencies, whether  in  themfclves  they 
 are  either  true  or  falfe  ,  r^ood  or  evil  ; 
 but  to  be  able  to  give  a  true  judgment 
 of  pmictilars ,  concerning  what  may 
 be  moft  fie  and  convenient,  in  that 
 great  variety  of  Cafes,  which  we  fliall 
 meet  with  in  the  praftical  affairs  of  life, 
 this  is  properly  the  work  of  Wifdcm  and 
 Prudence. 
 
 The  Fhilofopheny  in  their  diftribution 
 of  virtues  have  generally  agreed  upon 
 four  J  which  they  call  cardinal,  becaufc 
 all  the  reii:  do  turn  upon  them  as  upon 
 their  hinges. 
 
 Thefe  are  Prudence  j  and  univer- 
 fal  Jufticc ,  and  fortitude  ^  and  Tern- 
 ferr^nce :  Prndence  is  that  virtue  where- 
 by a  EP.an  is  ioablcu  to  judge  of  what 
 is  right  and  fitting  to  be  done,  ac- 
 cording to  variety  of  cafes  and  cir- 
 cumftances.  Jujlice  is  thzi  inclination 
 of  mind ,  whereby  a  man  is  difpofed 
 and  fixed  to  do  in  every  bufinefi  ac- 
 cording 
 
on  Prov.  IV.  7.  201 
 
 Cording  to  the  Rules  of  right,  and  juft 
 as  he  ought.  Fortitude  is  that  virtue 
 whereby  he  is  inabled  to  refift  and 
 fubdue  all  fuch  difficulties  as  he  may 
 meet  with  in  the  performance  of  his  du- 
 ty on  the  one  hand,  upon  the  account 
 of  danger  or  fear.  And  Temperance 
 is  that  virtue  whereby  he  is  inabled  to 
 overcome  the  temptations  on  the  other 
 hand,  of  pleafure  and  allurement.  So 
 that  each  of  thefe  virtues  are  of  uni- 
 verfal  extent  in  all  the  affairs  and  con- 
 ditions of  life  \  and  there  are  many  par- 
 ticular Cafes,  all  fuch  as  are  of  any 
 importance,  wherein  every  one  of 
 them  is  to  be  exercifed.  When  a  man 
 fhallftand  in  need  of  Frndeme  to  Axttdi 
 him  in,  what  is  fitting  ;  and  of  "^ufike 
 to  incline  him  to  do  accordingly  ;  and 
 of  Fortitude  to  refift  thofe  fears  and  dif- 
 couragements  which  be  put  in  his  v/ay  ; 
 and  oiTemperance  to  overcome  the  tem- 
 ptations of  allurement  and  pleafure , 
 whereby  he  may  be  drawn  afide  and 
 inticed. 
 
 The  firft  of  thefe  ,  vi^hich  I  am 
 now  treating  of,  is  W/fdom  or  Pru- 
 dence ^  and  it  confifts  of  thefe  three 
 parts ; 
 
 I.  A 
 
20  2  Tl:e  SeVent  h  Sermon^ 
 
 L  A  Sagacity  of  judgment  to  make  a 
 true  eftimate  of  i.  ThwgSy  2.  Perfons^ 
 3.  Timesy  and  4,  Events. 
 
 1.  Of  Things^  and  anions  ^  ac- 
 cording to  the  nature  of  them ,  whe- 
 ther they  SiVQ  goo  J  or  evil ,  and  accord- 
 ing to  their  degrees^  whether  Gnats  or 
 Camels  ,  Moats  or  Beams ,  M>f  and 
 Cummin  ,  or  /Z?^  weighty  matters  of  the 
 Laip. 
 
 2.  Of  P  erf  on:  ,  according  to  their 
 various  tempers,  intereils,  and  inclina- 
 tions. The  Phiio/opher  hath  obferved, 
 that  every  man  hath  fome  handle  in 
 his  difpofition  ,  which  he  that  can 
 take  hold  of,  may  thereby  lead  him 
 about  and  perfwade  him  to  any  thing  : 
 Nor  can  there  be  a  more  palpable 
 folly  than  to  ufe  fuch  courfes  in  order 
 to  the  perfwading  of  men ,  as  in 
 their  own  natures  are  like  to  alienate  and 
 exafperate  them  jrat her  than  to  convince 
 them. 
 
 5.  Of  Times  znd  feafbns;  as  to  the 
 fitncfs  of  them,  a  wife  mans  heart  dif- 
 cerneth  both  of  time  and  judgment^  EccL 
 8.  5.  That  which  at  one  time  may  be 
 very  ufeful  and  proper,  may  not  prove 
 fo  at  another  feafon. 
 
 4,  Of 
 
on  Prov.  IV.  7*  2  0| 
 
 4.  Of  Events,  as  to  the  probability 
 of  them  :  A  mfe  mm  fore  fees  the  evily 
 and  hides  himf elf :  Again,  he  knows 
 that  things  and  perfons  are  not  to  be 
 judged  of  by  their  prefent  ftate,  but  by 
 their  final  iiTues>  which  he  is  able  oft- 
 times  to  forcfte  in  their  caufes. 
 
 II.  A  Pre  fence  of  minrl^  to  obviate 
 iiidden  accidents ,  that  a  man  may  not 
 be  daunted  with  a  furprize,or  unexpeft.. 
 ed  emergency,  but  may  have  his  wits 
 about  him,  to  make  the  beft  diverfion 
 and  provifion  that  fuch  a  cafe  will  ad- 
 mit of. 
 
 III.  Experience  and  obfervation  of 
 the  moft  ufual  and  probable  confe- 
 quences  of  things  ,  which  being  for 
 the  moft  part  acquired  upon  many 
 trials,  and  in  long  time,  therefore  is 
 this  Virtue  of  Wifdom  commonly  ap- 
 propriated to  old  age  ,  according  to 
 that  in  "Job :  With  the  ancients  is  mf^ 
 dom^  and  in  length  of  days  urJerJland'' 
 ing^  12.  12.  But  becaufe  a  diligent 
 obfervation  of  Hiftory  is  fbmewhat 
 equivalent  to  this,  the  world  being 
 but  a  great  Theatre  ,  wherein  the 
 fame  parts  are  repeated  and  aded 
 over  again  in  feveral  Ages ,  there- 
 fore   this    may   be    fbme  help    and 
 
 fup- 
 
2  04  The  Seventh  Sermon ^ 
 
 fupply  where  the  other  is  wanting, 
 il.  The  fecond  particular  to  be  dif- 
 cuffed  is  concerning  the  feveral  ^i/tds 
 and  diftinftions  of  it.  The  Scripture 
 takes  notice  of  two  general  kinds  of  it : 
 Orje  J  hat  is  a  Grace  or  Virtue,  the  other 
 that  is  not  fo. 
 
 I.  Tiie  firlT: of  thefe is fometimes  Ai- 
 led ,  T/je  wifdom  that  is  from  above ^  Jam, 
 ?.  J  7.  to  ihew  its  original  and  defccnt : 
 The  wifdom  of  God^  i  Cor.  2.  7.  as  the 
 Juthoroi  it  :  Wtfe  unto  Salvation^  as 
 the  ey,d  of  ic,  2  Tim.  ^.  15.  Wife t a 
 that  which  is  good ,  as  the  proper  ohje^ 
 of  il',  Rom.  16.  29. 
 
 2.  The  Oppofite  to  this  is  fometimes 
 
 called,  the  wifdom  from  beneath,  or 
 
 which  defcendtth  not  from  above  ^  James 
 
 3.   15.  but  is  earthly^  fenftial,  devilifh. 
 
 The  wifdom  of  the  flefh  ,  Rom»  8.  6,  7. 
 
 ivhich  is  enmity  agdnfl  God.     The  wtf- 
 
 dam  of  the    world ,   i   Cor.  2.  6.  We 
 
 /peak  not  the  wifdom  of  this  world  ,  nor 
 
 of  the  princes  of  this   world ^  that  is, 
 
 'ds  not    our  bufinefs  ^o  inftruQ  men 
 
 in  thofe   fubtilties  of    Philofophy,  or 
 
 arts  of  Policy,  which  pertain  to  thefe 
 
 worldly  affairs  ,  for  which  other  men 
 
 are  celebrated  as  princes, and  famous 
 
 \n  their  generations ;  But  we  fpeak  the 
 
 wifdom 
 
owProv.  IV.  7.  205 
 
 mfdomof  Godmamyjlery,  as  it  follows 
 in  the  next  verfe. 
 
 But  befides  this  general  diftindion 
 of  Wifdom  int.0  good  and  bad^  there 
 is  likewife  another  diftribution  of  it  ac- 
 cording to  the  feveral  e/jds  which  men 
 propofe  to  themfelves,  and  the  means 
 whereby  thefe  feveral  ends  are  to  be 
 attained.  The  common  end  which 
 every. man  doth  and  muft  propofe  to 
 himfelf  by  a  natural  necefTuy,  is  a 
 ftate  of  happincfi.  But  according  to 
 mens  different  apprehenfions  of  this , 
 arid  thofe  feveral  defigns  wherein  they 
 place  their  happinefs  ,  fo  may  their 
 wifdom  be  diftributed.  Now  there 
 are  three  kinds  of  things  which  men  of 
 feveral  tempers  do  propofe  to  themfelves 
 as  their  happinefs,  either,  i.  The  gra- 
 tifying of  their  carnal  appetites  in  en- 
 joying of  thefe  worldly  things,  x.  Id 
 that  peace  and  contentment  of  mind  , 
 which  may  be  attained  by  the  exercife 
 of  moral  Virtues :  Or,  3 .  In  fpiritual 
 blefTednefs.  According  to  which  it  is 
 diftin^uifhed  into  thefe  three  kinds  , 
 Carnal  Policy^  Moral  prudeffce^  Spiritual 
 Wifdom. 
 
 I.  For 
 
o5  The  Siyenth  Sermon^ 
 
 I.  For  Carnal  Policy :  The  end  of 
 this   is   the  fatisfying  of  our  fenfual 
 appetites  ;  either  by  luxury  and  plea- 
 furc,  by  gain  and  riches,  or  by  ho- 
 nour ,   power    and    greatnefi    in    the 
 world.     Which  the  Apoftle  St.  John  , 
 I  Job.   2.  1 6.     hath  ftiled  the  lujl  of 
 the  fleih ,  the  luft  of  the  eye  ,  and  the 
 fride  of  life.     SenfuaUty,  Covetoufhefs 
 and  Fride  ;   to  which  St.  James  hath 
 appropriated  the  Hpithetes  of /i'/^/^/i/, 
 earthly^  devt!i[b  ^  James  j.  15.     The 
 more  weak  and  impotent  any  Creature 
 is,  of  fo  much  the  more  narrow  de- 
 figns  muft  it  be.     Tis  an  argument  of 
 an  infirm  and  httle  foul,  when  men 
 are  wholly  immerfed    in    themfelves, 
 and  confined  to  the  gratifying  of  their 
 bruiifli    appedies  :  Such    perfbns    are 
 ufually  fui  amxnies  fine  rivali^  as  Ci- 
 cero fpeaks  ;   great    lovers   of   them- 
 fekes,  but  without  any  rival  or  com- 
 petitor :  If  they  do  attain  their  ends , 
 they  are  of  all  others  the  mod  igno- 
 ble and  defpicable  ,  a  kind  of  impo- 
 tent  vermine  araongft    men ;  and  if 
 they  fail   of  their  ends ,  nothing  can 
 be  more  vain  or  miferable.     Now  the 
 end  that  fuch  men  propofe  to  them- 
 felves being fmall  and  vile,  and  much 
 
 below 
 
on  Pi'ov.  IV.  7.  207 
 
 below  the  nobility  of  the  humane  na- 
 ture ,  therefore  no  wonder  if  they 
 are  put  to  prolecute  it  by  unworthy 
 means ,  by  fecret  underminings  ,  craf- 
 ty and  fraudulent  furprizals,  deitruaion 
 on  the  one  hand  ,  and  bale  flattery 
 and  compliances  on  the  other  hand  , 
 all  kind  of  courfts ,  per  fas ,  &  nefas^ 
 qmcurjque  modo^  without  any  confiJera- 
 tion  of  what  is  honeft  or  juft,  if  it  feem 
 but  likely  to  promote  their  particular 
 defign. 
 
 When  thefe  worldly  things  are  made 
 our  chief  end,  then  all  thofe  arts  and 
 devices  that  are  ufed  about  them , 
 are  but  worldly  policy,  and  devilifh 
 craft.  But  now  when  they  are  made 
 a  fubordinate  end  ,  as  they  may  ,  then 
 the  grace  or  virtue  of  wifdom ,  may 
 be  of  great  ufe  in  the  profecution  of 
 them. 
 
 2.  Moral  prudence  :  The  end  which 
 this  propofes  to  it  felf,  is  peace,  quiet, 
 fafety  as  to  our  outward  condition  , 
 contentment  and  joy  as  to  our  inward 
 frame,  and  ufefulnefi  to  thole  with 
 whom  we  converle ;  and  fuch  a  future 
 ftate  of  happinelsas  the  light  of  nature 
 will  inable  men  to  beiive  and  hope 
 for 
 
 The 
 
2o8  7he  Seventh  Sermon j 
 
 The  M^a?^s  for  the  attaining  of  this 
 eW,  are  the  Moral  yinucs  :  All  thofe 
 virtuous  habits  whereby  we  are  in- 
 abled  to  moderate  our  paflions ,  to 
 fubdue  our  corrupt  inclinations,  and 
 to  regulate  our  atlions  and  carriage. 
 Now  though  this  be  not  the  fame 
 thing  with  that  we  call  Divimty  y 
 yet  'tis  in  the  very  next  degree  to  it ; 
 if  there  had  been  no  fpecial  Revela- 
 tion from  heaven ,  this  had  been  the 
 utmoft  felicity  that  we  could  have 
 propofed  to  our  ftlves  ,  or  that  our 
 natures  had  been  capable  of  :  And  now 
 that  there  is  another  way  dilcovered 
 to  repair  the  defefts  of  our  lapfed 
 condition  ,  it  doth  not  exclude  moral 
 honefty  and  prudence  as  things  fuper- 
 fluous,  but  doth  comprehend  and 
 take  them  in  as  a  neceifary  part  of 
 Religion ,  without  which  a  man  can- 
 not lb  much  as  pretend  to  grace  and 
 holinefs;  and  vv'here  it  ftands  alone 
 feparated  from  Chriftianity  ,  how  de- 
 feSive  and  infufficient  foever  it  may 
 be  for  the  attainment  of  true  blefled- 
 nefs ,  yet  'tis  of  it  felf  of  a  very 
 amiable  nature ,  deferving  love  and 
 commendation.  'Tis  faid  of  our  Sa- 
 vionry  that  he  loved  t\\Q  young  man  in 
 
 the 
 
0/iProv.  IV.  7*  20^ 
 
 the  Gofpel  upon  this  account :  I  do 
 the  rather  mention  this ,  becaufe  in 
 the  unwary  expreiTions  of  fome  rnen , 
 inoraHty  hath  been  fometimes  declaim- 
 ed againft  as  if  it  were  a  vice.  *Tis 
 a  difparagement  indeed  to  a  man , 
 who  Hves  under  the  means  of  Grace , 
 not  to  get  above  the  morality  of  the 
 Heathens  ;  but  'tis  a  far  greater  dif- 
 paragement  for  a  man  to  pretend  unto 
 higher  attainments ,  and  yet  to  fall 
 fhort  of  them  in  the  practice  of  mora! 
 duties. 
 
 3.  CbriJlianWifdom  :  The ^W which 
 this  propofeth  is  a  flate  of  eternal 
 bleffednefs ,  confifting  in  reconciliation 
 to  God,  and  communion  with  hims 
 The  means  for  the  attaining  of  this 
 end,  are  the  infufed  principles  of  grace, 
 by  which  our  corrupted  natures  are 
 to  be  renewed  and  repaired  to  their 
 primitive  re(9:itude5  Faith  in  a  Me- 
 diator ^  together  with  an  hearty, 
 conftant  and  univerfal  fubmiffion  to 
 the  Dodrine  of  the  Gofpel.  Which 
 is  the  wifdom  of  God  whereby  we  are 
 made  wife  unto  falvation:  So  that 
 Chriftian  W'ifdom  may  be  defined  to 
 be  that  habit  of  mind  ^^lereby  a  man 
 is  enabled  to  propofe  the  true  end  of 
 P  eternal 
 
2 1.0  7he  Seventh  Sermoriy 
 
 eternal  bleflednefs ,  and  to  judge  arighc 
 concerning  fuch  means  as  may  be  moft 
 fit  for  the  attaining  of  this  end,  con- 
 forming his  life  and  carriage  accord- 
 ingly. 
 
 This  doth  not  abolifli  human  wifJom^ 
 fo  far  as  we  keep  within  due  bounds, 
 in    the   getting    and    enjoying   thefe 
 worldly  things,  much  lels  moral pru- 
 €lenc€\  but  they  may  be   both   com* 
 prehended   under  it  ,  as   being  fubor- 
 dinate   and  fubfervient   to  it.     Only 
 this  hath  upon  all  accounts  the  pre- 
 heminence ,  as  propofing  the  beft  endj 
 chufing  the  moft  certain  and  infallible 
 means.     In  thefe   fecular   affairs    the 
 efFe<3:  is  not  always  tied  to  the  means ; 
 The  lattel  is  not  to  the  Jlrongy  nor  the 
 race  to  the  fwift  ,  lut  time  and  chance 
 happen  to  them  all     There  may  happen 
 fome    unexpeded    emergencies    from 
 undifcernable   accidents ,    which  may 
 blaft  all  our  defigns  and  moft  proba- 
 ble   contrivances :   Befides  that  in   a 
 Jong  feries  and  concatenation  of  de- 
 figns J   life  it  felf  may  fail    us ,    and 
 then  all  cur  thoughts  perijh.     Nor  can 
 moral  virtue  always    attain  that  joy 
 and  contentment  which   it  aims  at , 
 confidering  the  many  infirmities,  and 
 S  temp- 
 
ow  Prov.  IV*  7-  ii^ 
 
 temptations  we  are  liable  unto.  But  now 
 thofe  graces  and  duties  which  are  pre- 
 fcribed  by  Chriftian  wifdom,  are  mod: 
 certain  and  infallible  ,  and  never  fail 
 of  their  end. 
 
 II r.  The  next  thing  to  be  fpoken 
 unto,  is  concerning  the  proper  effeiis 
 of  Wifdom  ;  the  chief  of  which  So- 
 lomonitWs  us  is  to d'rre^^  Ecclef.  lO.  ic* 
 wifdom  is  profitahle  to  diretl.  And 
 this  it  doth  both  as  to  the  end  and  the 
 means, 
 
 I.  It  dire(3:s  to  propofe  the  right 
 end,  fuch  as  may  be  perfedtive  of 
 our  natures  ^  and  fuitable  to  the  hap" 
 pinefs  of  a  fpiritual  immortal  fouf, 
 namely^  the  fruition  of  the  firft  and 
 mod  fupreme  Being,  That  which 
 is  higheft  and  greareit  in  geners  vert , 
 to  gratify  our  underftandings ;  and 
 in  genere  honi ,  to  fatisfy  our  wills 
 and  afiFedions.  Any  thing  that  is 
 fliort  of  this,  will  not  reach  up  to  the 
 nature  of  an  end  ,  namely ,  to  the 
 utmofl:  perfedion  of  our  natures  ac- 
 cording to  their  kind.  And  for  a 
 man  to  miftake  in  his  ultimate  end  , 
 is  the  moft  fatal  incurable  folly  that 
 may  be ;  not  to  be  remedied  by  any 
 poilible  artifice  or  diligence  to  be 
 P  2  ufed 
 
11 1  7h  Seventh  Sermon] 
 
 ufed  about  the  meam  :  All  which  will 
 but  help  to  promote  and  increafe  the 
 firfl:  error. 
 
 2.  It    direds  to  confult  about  the 
 means:  This    the    Phihfopher     calls, 
 i^^^xicL ,  which  confifts  in  a  judicious 
 invelbgation  about  the  feverai   wavs , 
 and  a  choice  of  fuch  as  are  nnore  proper 
 to   the   end   we  propofe.     There  are 
 thefe  two  qualifications  requifite  unto 
 all  fuch   means  as  are  confident  with 
 true   wifdom  :     i.  They  muft   be  fit 
 and  accommodate  to  the  end.     And 
 %.  They   muft   be  honefi  and   lawful 
 in  themfelves  :  A  defect  in  either  of 
 thefe  will  expofe  men  to  the  cenfure 
 of  folly ,  or  of  fraud.     And  there  are 
 tvDo    things  which  every    wife    man 
 fliould  propofe  to  himfelf  in  the  ma- 
 nagement of  his    affairs ,  fuccefs  and 
 fafety.    The  making  of  fome  advance 
 and    progrefs    in    his    main    defign ; 
 and    the  fecuring   himfelf  from   luch 
 dangers  as    he    may  meet  with.     In 
 order  to  which  there  ^.tcfour  conditions 
 to  beobferved,  as  being  highly  fubfer- 
 vient   to  the    due  manner  of  contri- 
 ving and  executing  of  things.    Thefe 
 are  : 
 
 I,  Fore- 
 
on  Prov.  IV.  7-  H  j 
 
 1.  Forecafl  and  providence    againfl: 
 want. 
 
 2.  Warinefs    and    caution     againfl 
 danger. 
 
 3.  Order   and    Vnion  againfl:  cppo- 
 fition. 
 
 4.  Sedulity  and  diligence  againfl  dif- 
 ficulties. 
 
 Which  four  qualifications  feem  to 
 me  to  be  recommended  by  Solomon, 
 Prov.  30.  24.  Where  he  tells  us  , 
 that  there  be  foisr  thifjgs  ^  which  are 
 little  upon  the  earth ,  hut  they  are  ex- 
 ceeding wife  ^  fapientiora  fapientilus. 
 The  Ants  are  a  people  7iot  flrong ,  yet 
 they  prepare  their  meat  in  the  fummer. 
 The  Conies  are  hut  a  feeble  folk :  Some 
 read  this  Word  mures  montani^  the 
 Mice ,  which  for  their  fmalnefs  feems 
 more  agreeable  to  thofe  other  ex- 
 amples with  which  they  are  joyned, 
 Thefe  are  hut  a  feeble  folk ,  yet  they 
 make  their  houfes  in  the  Rock.  The 
 Locufts  have  no  King^  yet  go  they  forth 
 all  of  them  hy  bands.  The  Spider  takes 
 hold  wiy]o  her  hands ,  ani  is  in  Kings  Pa- 
 laces. 
 
 P  3  In 
 
2 1 4  The  Seventh  Sermon^ 
 
 Interpreters  do  very  much  vary  in 
 their  expofitions  of  this  place  :  Some 
 would  have  it  to  refer  to  four  kinds 
 of  neceflary  things  to  be  acquired  by 
 wifdom.     I.  Food  and  fuftenance ,  in 
 the  example  of  the  Ant,     2.  Safe  ha- 
 litation  ,  in  tlie  inftance  of  the  Mice. 
 3.  Powerj  in  the  example  of  the   Lo^ 
 ct^fts     4.  Honour ,  by  that  inftance  of 
 the  Spicier,     hnplying,  that  there  is  no 
 perfcn  lb    niean\<^d    imporent,  but 
 by  wifdom  may^provide  for  his  own  , 
 1 .  Neceffary  fuhfifleme  ,  if  he  takes  the 
 right  opportunity.     Gathering  in  fum- 
 nicr,  ivorking  vohiljl  it  is  diy  ,  before  the 
 raght  conies  when  no  man  can  work.  And 
 a    For  his /^/>  hditation^  by  building 
 \xy^o\\aRock,  Mattk.7.  Getting  a  houfe 
 mt  made  ivith  hands  eternal  in  the  heavens^ 
 z  Cor.   5.  .4nd  3.  For  his  Power  ,  by 
 joyning  iiimfblf  xxsfociety^  and  obferving 
 the  Laws  of  it.    And  laftly,  for  Honour^ 
 by  his  Sedulity  and   diligence    in  op- 
 pofing  all  the  difficulties  that  he  meets 
 
 with. 
 
 Others  conceive  thefe  words  to  re-^ 
 fer  to  ihofc  feveral  kinds  of  wifdom, 
 which  belong  to  thefe  four  conditions 
 or  Hates  of  life.  i.  That  of  the 
 Countryman     or    Husbandman,   repre- 
 
 fented 
 
m  Prov.  IV.  7*  2  if 
 
 fented  by  the  A^t  ^  who  Jives  in  the 
 field,  and  gathers  in  the  harvefl,  z.  That 
 of  the  Citizens ,  by  the  Mice ,  vohofe 
 halitation  is  in  the  Rocks,  3.  That  of 
 the  Soldier ,  by  the  Locufls ,  who  ga 
 forth  in  hands,  4.  That  of  the  Cour^ 
 tier  ,  by  the  Spider  ,  who  lives  in  Kings 
 Palaces, 
 
 There  are  feveral  other  conjedures 
 about  the  meaning  of  the  Wifeman  in 
 thefe  examples ,  which  I  fhall  not 
 now  mention.  Only  'tis  obfervable, 
 that  the  inftances  here  made  ufe  of, 
 are  of  fuch  Creatures  as,  befides  their 
 own  littlenefs  and  weaknefs,  are 
 withal  of  no  kind  of  benefit  to  hu- 
 man life,  either  as  to  clothing,  or 
 food ,  or  phyfick ,  but  rather  noxious 
 and  hurtful  to  men;  but  what  they 
 want  in  ufefulnefs  as  to  thefe  particulars  , 
 they  may  fupply  by  their  teaching  us 
 wifdom. 
 
 r.  Th(2  Ant  prepares  his  meat  in  the 
 fummer ;  thereby  teaching  and  in- 
 ftruding  us  in  that  part  of  wifdom, 
 which  concerns  providence  and  forecafl 
 againft  future  want. 
 
 P  4  2o  The 
 
1 1 6  The  Seventh  Sermon^ 
 
 X,  The  Cofiies ,  or  as  it  may  be 
 more  properly  rer^dred ,  the  Alice , 
 uiicb  ?re  iut  a  fee  hie  folk,  hutld  their 
 hcufes  in  the  Rock;  and  not  being 
 s}.!e  to  mske  any  oppofition  or  re- 
 finance againft  their  enemies,  they 
 i2k  incir  be  ft  warinefs  and  caution  for 
 the  avoiding  of  them  ,  and  place  their 
 feciuitv  in  the  inacceffiblenefs  of  their 
 habitation. 
 
 3.  The  Lociifls  go  forth  ly  hands: 
 Though  the  Locufl  of  it  felf  be  a 
 mcft  impotent  Creature ,  eafily  fwept 
 away  or  trodden  under  foot ,  yet  are 
 they  fafe  upon  account  of  theirnum- 
 bers,  and  moft  formidable  in  their 
 troops,  uaftiog  whole  Countries  before 
 them ;  io  that  no  kind  of  oppofition 
 or  refiftance  can  prevail  againft 
 them. 
 
 4,  The  S flier  takes  hold  with  her 
 hands^  and  is  in  Kings  palaces.  Though 
 fuch  places  be  moft  frequented  by 
 company  ,  and  kept  moft  neat  and 
 elegant,  the  Spiders  web  being  often 
 deftroyed  and  Iwept  down ,  yet  by 
 her  unwearied  diligence  and  indefati- 
 gable indufiry,  fhe  renews  it  again, 
 bri  j>  r.ady  to  repeat  over  her  former 
 lab^/trs,    without     defpondency ,   as 
 
 often 
 
OM  Prov.  TV.  7*  t^T 
 
 often  as  her  Idles  and  necciTiries require; 
 and  by  that  means  gets  and  continues  an 
 habitation  in  palaces. 
 
 IV.  The  fourth  thing  I  propofed 
 to  fpeak  to ,  was  the  Opp'Jftes  to  this 
 virtue  of  wifdom  ,  whether  by  way  of 
 excefs,  Craft ;  or  by  way  of  Defr.^ , 
 Fo/ly. 
 
 I.  The  Redundant    extream  of  it  is 
 Crafty    guile,    a    fraudulent    fubtilcy, 
 which  may  properly  be  ftiled  a  being 
 over-wife,  i.  e.  wifer  than  the  Rule  ; 
 as  if  by  this  a  man  were  able  to  find 
 outfhorter  ways  than  the  lawful  road  , 
 breaking   over  hedge   and    ditch  and 
 all  legal  bounds ,  as   if  this  were  the 
 moft  expedite  way  to  arrive  at  our 
 journeys  end.     This  is  that  which  the 
 Serpent  is  faid   to   be    eminent    for, 
 above    all   other    heafls  of  the  field , 
 Gen.  J.     Whence  it  is  ufually  called  a 
 kind   of  crooked    Terpentine    vvifdcm , 
 confiding  in  an  ability  of  furprizing 
 and  putting  tricks  upon  others  ,  lying 
 always  upon  the  catch,  and   dealing 
 by  way  of  ftratagem  ;   which   is  al- 
 lowable only  in  a  ftate  of  War    a- 
 gainft  profelled  declared  enemies,  and 
 where    matters    depend  upon  fudden 
 ad:ions ;  and    yet  even  in  fuch  cafes 
 
 this 
 
ti%  The  Seventh  Sermon^ 
 
 this  way  of  Craft  will  by  a  noble  and 
 generous  enemy  be  avoided  as  much 
 as  may  be  :  But  in  our  ordinary  car- 
 riage to  make  ufe  of  it,  towards  fuch  to 
 vAiom  we  profefs  amity  and  fair  dealing, 
 is  exceeding  unworthy  ,  and  will  make 
 a  man  fufpeded  by  every  one  with 
 whom  he  converfeth  ,  as  a  dangerous 
 perfon. 
 
 ^.  The  Deficknt  estream  of  Wif- 
 dom  is  called  Folly^  or  fimplenefs  s 
 which  confifts  in/uch  a  vicious  habit 
 as  is  acquired  by  the  frequent  neg- 
 led:  or  rejedion  of  the  ways  of  wif- 
 dom.  And  this  is  properly  both  a 
 ;  {m  and  a  punifliment.  This  peculiar 
 difhoxHour  belonging  to  it,  amongft 
 all  other  vices  ,  that  whereas  fome 
 men  have  been  fo  impudent,  as  to  boaft 
 and  take  a  pride  in  their  diflioneft 
 sCiions  ;  yet  there  is  no  perfon  to 
 be  found  fo  wretched  ,  as  to  brag  of 
 his  Folly.  This  being  amongft  all  men 
 counted  moft  reproachful ,  and  that 
 which  will  render  one  moft  con- 
 temptible. 
 
 Thus  much  for  the  firfi  thing  I 
 pro^ofed  ,  concerning  the  Nature  of 
 Wifdom.  I  proceed  to  the  fecond  ^ 
 concerning  the  Neceffity  of  it,  or  the 
 
 grounds 
 
on  Prov.  IV.  7.  259 
 
 grounds  of  our  obligation  to  it  ,  both 
 from  Scripture  and  Reafon. 
 
 The  Scripture  proofs  to  this  pnrpofe 
 may  be  reduced  to  ihtktwo  Hesds ;  the 
 precepts  for  it  ,  the  commcf^tiatiof^s  of 
 it. 
 
 I.  The  Precepts  for  It ,  are  very 
 frequent  in  Scripture ,  efpecially  in 
 this  Book,  V.  5-.  of  this  Chapter.  Gel 
 iv/fJom  ,  get  underflandhg  ,  and  forget 
 it  not.  So  chap,  7.  4,  Say  unto  wifdom^ 
 thou  art  my  Sifler^  and  to  underfiandinr^ 
 thou  art  my  KinJ woman.  That  is ,  grow 
 into  fuch  an  intimate  relation  and  fa- 
 miliar acquaintance  v/ith  it ,  asperfoDs 
 ufually  have  with  fuch  as  are  of  the  fame 
 confanguinity.  Dig  for  her  as  for  SiU  Prov.  2.4. 
 ver  ,  and  fear  ch  [or  her  as  for  hid  trea^ 
 fure.  Count  no  labour  too  much , 
 that  may  further  you  in  this  enquiry. 
 In  the  New  Teftament  we  are  com- 
 manded to  be  wife  as  Serpents ;  to  be 
 wife  unto  that  ivhich  is  good  i  to  walk  Manh.io. 
 wifely  to  them  that  are  without ;  to  de-  Q^j^r  .  5 
 mean  our  felves  amidft  al!  the  difficul- 
 ties and  temptations  we  Ihall  meet  with 
 in  the  world,  with  much  caution  and 
 circumfpedion ,  not  as  fools  hut  as  wife  , 
 Ephef.  5.  J  5-, 
 
 z.  The 
 
2 1  o  The  Seventh  Sermon , 
 
 ^.  The  Commendatiotis  that  are  gi- 
 ven in  Scripture  to  this  virtue  ,  are 
 fo  very  nun^erous ,  that  'tis  very 
 bard  to  fpeak  briefly  of  them.  There 
 are  four  things  which  are  ufually  of 
 greateft  value  and  efteem  amongft 
 men ,  Riches  ,  and  Honour  ,  and  Plea- 
 Jure,  and  Life.  And  when  the  Scrip- 
 ture would  fee  forth  the  commendation 
 of  any  thing,  it  doth  frequently  com- 
 pare it  with  ,  and  prefer  it  before  ^ 
 iome  of  thefe  thing?-  'lis  fo  in  the  pre» 
 lent  fubjv^d:. 
 
 I.  'Tis  better  than  Riches  ^  Job  x8* 
 1 6.  Wifdom  cannot  he  'valued  with  the 
 gold  of  Ophir ,  with  the  precious  Onyx^ 
 cr  the  Saphyr.  The  Gold  and  the  Cry' 
 ftal  cannot  equal  it.  And  the  exchange 
 ef  it  (hall  not  he  for  Jewels  of  fine  gold. 
 No  mention  fhall  he  made  of  Coral  or 
 Pearls  ,  for  the  price  of  wifdom  is  ahove 
 Ruhies  ,  the  Topaz  of  .Ethiopia  fhall  not 
 equal  it ,  neither  (hall  it  he  valued  with 
 pure  gold, 
 
 z.  It  is  It  felf  the  greateft  Honour^ 
 and  will  be  a  means  to  advance  a 
 man  in  the  efteem  of  others.  It  makes 
 a  mms  face  to  Jhine ,  and  the  holdnefs 
 
on? tor.  IV. 7 .  221 
 
 cf  his  face  /haB  le  changed^  Ecclef,  8.  i. 
 It  multiplies  the  ftrength  of  his  face,  as 
 the  Original  words  mzy  fignify.  It  gives 
 a  luftre  to  a  perfon  ,  whereby  he  con- 
 trads  love  and  reverence  from  all  that 
 know  him.  Good  underfianding  giveth 
 favour^  Prov.  13.  ij.  that  is,  renders  a 
 man  amiable  and  acceptable  to  others. 
 7he  wife  fh all  inherit  glory ^  Prov.  3. 
 
 3.  Wifdom  is  the  trued  and  the 
 bell  Tleafure.  Filling  the  heart  with  joy, 
 and  the  confcience  with  peace.  Her 
 wafs  are  ways  of  pleafantnefs ,  and  all 
 her  paths  are  peace  ^  Prov.  3.  17. 
 Wifdom  excelleth  folly  ^  as  much  as  light 
 ezcelleth  darknefs.  Now  light  is  fwect , 
 and  a  pleafant  thing  it  is  for  the  eyes  to 
 lehold  thefuny  Ecclef,  ii.  7.  'Tisnotaa 
 eafy  matter  to  defcribe  what  great  p!ea» 
 fure  and  latisfadJion  it  is,  for  a  man  to 
 ftand  upon  the  advantage-ground  of  wif- 
 dom and  experience,  and  to  look  dowa 
 upon  the  mills  and  errors  and  wandringi 
 which  thofe  are  fubjsdi  to  who  walk  m 
 the  vale  below. 
 
 4.  Wifdom  is  as  our  life:  Lertgtb 
 of  days  is  in  her  right  hand  ^  Prov.  3. 
 16.  She  is  a  tree  of  life  to  them  that 
 
 lay 
 
lit 
 
 The  Seyenth  Sermoriy 
 
 lay  koUupon  her  ^  v.  i8.  Whofo  findeth 
 me,  fi'^e^eth  life ,  and  he  (hall  oltatn  fa- 
 vour of  the  Lord ;  hut  he  that  finneth 
 as^ainfime,  voron^eth  his  own  foul.  All  they 
 that  hate  me^  hue  death  ,  chap.  8,  35, 
 The  Scripture  doth  abound  in  feveral 
 ether  exprelHons  to  the  fame  purpofe , 
 which  I  have  not  now  time  to  men- 
 tion. 
 
 2.  As  to  the  principles  of  Reafon , 
 it  may  be  made  very  evident,  that 
 Wiidom  is  neceflary  to  the  fafety  of 
 oar  perfons^  and  to  the  fuccefs  of  our 
 Actions. 
 
 I.  'Tis  neceflary  to  thQ  fafety  of  our 
 perfons ;  for  the  preventing  and  fub- 
 duing  all  thofe  diiEculties  and  oppo- 
 fitions  and  dangers  that  we  fliall  meet 
 with.  Difcretion  fhoM  prefcrve  thee  , 
 and  underjianding  fhall  keep  thee ,  to 
 deliver  thee  from  the  way  of  the  evil 
 man^  Prov.  x.  il.  //  (hall  teach  thee 
 to  walk  in  thy  way  fafely^  and  thy  foot 
 fhall  net  flumhle  ,  chap,  y  'ly  Our 
 Saviour  having  fent  forth  his  Difciples 
 zsjheep  in  the  midfl  of  wolves^  bids  them 
 be  wife  asferpents^  and  innocent  as  doves. 
 Innocence  muft  fecure  th«m  againft 
 any  legal  puniflimeot,  or  the  fufFerings 
 
 under 
 
on  Prov.  IV.  7.  225 
 
 under  juft  government;  and  wifdom 
 muft  proteft  them  againft  irregular 
 violence ,  and  the  injuftice  of  others  : 
 Teaching  them  how  to  efcape  the 
 fnare ,  and  prevent  tlie  furprizals  of 
 fuch  as  watch  for  advantage  againft 
 them. 
 
 2.  Tis  neceflary  to  the  management  of 
 our  affairs  with  fuccefs  :  That  which  on 
 our  parts  is  required  to  the  fuccefs  of  any 
 bufinefs,  is  an  ability  to  contrive  and  to 
 execute  ,•  and  this  wifdom  only  can  en- 
 able us  for. 
 
 I.  For  the  firfl  ,  Solomon  tells  us , 
 that  a  wife  mans  eyes  are  in  his 
 head  ^  Ecclef.  x.  14.  where  they  may 
 beft  ferve  him  to  look  round  about 
 him,  to  difcover  the  diftanceand  rela- 
 tions of  things,  and  what  is  the  ftsof' 
 teft  way  of  palling  from  one  affair  to 
 another.  Such  an  one  can  fee  afar  off: 
 And  though  future  matters  be,  for  the 
 moftpart,  but  as  a  dark  empty  fpp.ce, 
 which  is  alike  invifible  to  him  that  is 
 blind ,  and  to  him  that  fees  ;  yet  a  pru* 
 dent  man  hath  fome  advantage 
 in  this  refpcd:,  being  able  in  fome 
 cafes  in  a  good    meafure    to  forefee 
 
 events 
 
124  7h  Seventh  Sermon^ 
 
 events  k.  meir  caufes,  and  accordingly 
 to  prov  ide  for  them. 
 
 2.  And  as  wifdom  doth  thus  fit  a 
 man  for  contrivance^  by  the  right  fitua- 
 tion  of  the  eye ,  the  organ  of  feeing ; 
 fo  likewife  doth  it  for  execution,  by  the 
 right  qualification  of  the  hdnd^  thein- 
 llrumenc  of  at}ion,    A  wife  mans  heart 
 is  at  his  right  handy  Ecclef,  lo.  z*  The 
 moft  ufefui  part  for  employment.     He 
 goes  readily  and  wifely  to  work  ,  per- 
 forms things  with  dexterity  and    fit- 
 nefs,  according    to   the   moft   decent 
 order :  Whereas   the  heart  of  the  fool 
 is  at  his  left  hand,    that  is ,  he  goes 
 about    things    awkardly ,    not    with 
 that  dexterity    and    fcrength    as   he 
 Ihould.     Now  bufinefles  thus  managed, 
 are    ufually     attended    with   fuccefs ; 
 nor  is  there  any  thing  to  be  further 
 done  on  our  parts  to  make  any  adion 
 profperous.     Nullum     Numen    abejt   fi 
 fit  prudentia :   There  is  for  the  moft 
 part  a  blefling  ironi  heaven  upon  un- 
 dertakings that  are  wifely   contrived 
 and  managed. 
 
 in 
 
owProv.  IV.7*  12  y 
 
 In  brief ,  WifJom  is  neceflary  to  our 
 OheJience :  A  man  may  have  good 
 affections  y  and  be  inclined  to  do  that 
 whidh  is  right,  but  he  will  not  be 
 able  to  adl  accordingly  ,  and  to  do 
 honeft  things,  without  fome  meifure 
 of  prudence  to  judge  of  particular 
 cafes.  'Tis  this  that  mufl  prefcrve 
 our  minds  from  error,  our  hearts 
 from  corruption,  our  lives  from  fin  ^ 
 our  perfons  from  Ihame  and  danger  ; 
 that  muft  fit  us  for  every  condition , 
 teaching  us  hovj  to  want^  and  bow  to 
 ahoufiJi  that  muft  render  all  our  gifts 
 and  abilities  ufeful.  Such  perfons  as 
 are  much  below  others ,  as  to  Learn- 
 ing ,  Art ,  Wit ,  Diligence ,  Riches  , 
 Power ,  yet  by  this  virtue  of  Prudence 
 may  prove  much  more  ferviceable 
 to  God  and  his  Church ,  more  ufeful 
 in  their  generations,  than  thofe  who 
 do  much  exceed  them  in  all  thefe  other 
 refpe(9:s.  From  all  which  it  may  ap- 
 pear ,  that  there  is  fufficient  reafon  to 
 infer  the  neceffity  of  this  grace  of  Wif- 
 dom. 
 
 There  remains  only  one  Enquiry  or 
 Olje^ion  to  be  briefly  ftated  and  an- 
 fwered  ,  and  I  fliall  proceed  to  Ap- 
 plication, 
 
 CL  May 
 
21 6  The  Seventh  Sermon^ 
 
 ^H'  May  not  this  be  faid  to  be  a  gift 
 
 and  a  privilege,  rather  than  a  dutyi 
 and  the  want  of  it ,  a  Jefell  or  un- 
 happinefs ,  rather  than  a  fin  ?  Every 
 man  is  not  bound  to  be  eloquent,  learn- 
 ned,  beautiful,  witty ,  ftrong.  Th^fe 
 are  blefTings  and  gifts  which  depend 
 upon  our  natural  abilities ,  leifure  .  edu- 
 cation, experience,  fomeof  which  are 
 not  in  our  power ,  and  therefore  no£ 
 to  be  impofed  as  duties,  as  if  there  were 
 iin  snd  guilt  in  being  without  thtm; 
 and  why  may  not  the  fame  be  faid  of 
 Wifdom? 
 
 To  this /ii'^?  things  may  be  anfwered. 
 
 j„f^  I.  That  Chrtfltan  wifdom  ,  for  the 
 nature  and  fuhftance  of  it,  is  a  dutyy 
 for  the  degrees,  a  gi/>.  Every  Chriflian 
 though  of  the  lowed  form  is  fuppofed 
 to  have  the  prudence  of  a  Difctple  and 
 of  (uhmijfun  ,  though  not  of  a  Teacher 
 and  of  conduti'  He  may  have  a  fuf- 
 ficient  ability,  both  to  underftand 
 and  to  make  aright  ufe  of  thofe  means, 
 wliich  are  necemry  to  his  chief  end , 
 namely   eternal    bleflednefs.     And    2. 
 
 ^  As    for    moral    and    civil    prudence  , 
 
 whereby  a  man  is  to  condud:  himfelf 
 in  the  ordinary  affairs  of  hfe:  This 
 likewife  is,  as  toihefubftanceof  it,  a 
 
 duty, 
 
owProv.  IV.  7-  t'17 
 
 duty,  which  all  men  are  obh'ged  unto 
 in  fome  meafure,   according   as  their 
 capacities,  conditions,  and   opportun^ 
 ties  may  require;  though  not  ail  ahke 
 in  the  fame  kinds  ,  or  the  fame  de-' 
 gree.     Tis    no  culpable  defedi    in   a 
 private  man,  that  he  is  without  the 
 art  of  government,  any  more  than  it 
 is  in  an  Husbandman  or  Tradefman, 
 to  be  deftitute  of  skill  in  Military  and 
 Naval  matters,  which    are  things  of 
 another   kind.     A    private   foldicr    h 
 not  obliged  to  have  the   prudence  of 
 a  General  ;  nor  is  it    to  be  cxpeded 
 that  every  one  who  can  govern  a°  Fami- 
 ly, ftould  be  able  to  govern  a  City. 
 But  when  a  man  is  called  from  a  pri- 
 vate  to  a  publick  ftation  ,  he  is  then  bv 
 virtue  of  this  Call,  under  an  obligation 
 of  labouring  after  all  thofe  endowments 
 and  abilities ,  whereby  he  may  fill  up 
 and  adorn  his  employment.    The  neo-. 
 led:  of  fuch  abilities  as  are  fuitable  to^'a 
 man's  ftation ,  is  not  only  a  JefeS,  but  a 
 
 I  have  now  done  with  the  Doarhd 
 part  :  I  fhall  be  very  brief  in  the  Aooh- 
 catton;  wherein  I  Ihall  touch  at  three 
 Inferences. 
 
 0.2^  i.  From 
 
1 1 8  7he  Seventh  Seymoji^ 
 
 I.  From  the  nature  of  Wifdom^  as 
 it  hath  been  defcribed  ,  it  will  follow  ^ 
 that  no  wicked  man  can  be  truly 
 wife ;  becaufe  fuch  nnien  miftake  in 
 their  chief  end  ,  preferring  earth  be- 
 fore heaven ,  tranfient  momentany 
 things  before  thofe  of  everlafting  con- 
 cernment 5  than  which  there  cannot 
 be  a  more  monftrous  folly.  And  they 
 miftake  likewife  in  the  honefty  and 
 fitnefs  of  the  means,  by  reafon  of 
 their  difabiUty  to  cttfcern  letwixt  things 
 that  differ^  and  to  approve  thofe  that 
 are  more  excellent.  They  may  have 
 good  wits,  a  quicknefs  and  vivacity 
 of  fancy,  and  yet  be  far  from  being 
 wife.  'Tis  a  Proverbial  faying,  That 
 fome  men  have  good  wits ,  if  wife 
 m.en  had  them  in  keeping.  When 
 thefe  two  are  feparated,  the  former 
 of  them  doth  many  times  prove  a 
 prejudice  and  an  occafion  of  mifchief , 
 and  'twere  better  for  fuch  perfons  to 
 wear  wooden  daggers,  than  thofe  of 
 fteel. 
 
 They  may  have  much  humane  learn- 
 ing. But  great  Clerks  are  not  always 
 wife  men.  Athens  and  Corinth  were 
 for  their  knowledge  called  the  two  ejes 
 of  the    world ;tis   Rome   and   Carthage 
 
 wers 
 
o?i  Prov.  IV.  7.  2  20 
 
 were  for  their  military  flrength  ,  the 
 two  Arms  of  it.  And  ytt  the  A/*o/lIe 
 fliles  xhokoi  Corinth^  fools^  i  Cor,  i;,  20. 
 God  hath  made  fooli[h  the  ivijdom  of  the 
 mfe.  And  eUewhere  fpealdng  of  the 
 Grecian  Fhilofophers,  he  fay^,  whiiji  they 
 profejs^d  themjelves  to  he  iv/fe,  they  he- 
 came  fools. 
 
 They  may  have  fome  skil'l  in  the 
 Scriptures,  as  the  "jeivifh  Dehors 
 had  ,  whom  yet  our  Saviour  calls 
 fools :  yea,  fools  and  hl'ind ^  Matlh. 
 23.17. 
 
 They  may  have  the  art  rif  bringing 
 about  their  fecular  defigns ,  growing 
 great  and  rich  ,  and  yet  defcrve  no 
 better  a  title  than  that  laborious  Rich 
 man  in  the  Gofpel,  vvho'.T!  our  Saviour 
 calls  fool[ox  his  pains ,  Luke  1 1.  lo. 
 
 And  lajily ,  they  may  likewife  have 
 fome  meafure  of  moral  uprightnefs,keep- 
 ing  themfelves  unfpotred  from  the  pol- 
 lutions  of  the  world ;  and  upon  that  ac- 
 count may  be  called  Virgins,  but  with- 
 out true  Religion  and  Holinefs,  they  are 
 but  fooltjh  Virgins  ,  and  fuch  as  fliall 
 mifsof  their endj,  Matth,%^,\, 
 
 2.  Hence  it  will  follow,  that  grace 
 
 and  holinefs  is  the  trueft  wifdom.     He 
 
 that    is    truly    religious    (  whatever 
 
 Q.  3  other 
 
FjaL    III 
 lo. 
 
 2  J  o  The  Seventh  Sermon^ 
 
 other  accomplifhments  he  may  want) 
 ^jfj'^'^^-  he  is  truly  wife.  Behold,  the  fear  of  the 
 Lord  that  is  wifdom^  and  to  depart  from 
 evil  is  mderflandir/g  :  Therefore  keep  his 
 flatufeSi  for  this  is  your  ivifdom  atid  under* 
 JiandtrA  in  the  fght  of  ihe  Nations  , 
 Deur.  4.y.  A  good  msnisin  Scrip^nre- 
 phraie  filled ,  the  man  of  wifdcm.  Micah 
 6.9.  Ai^d  convcjfion,  a  ^^/»g  turned 
 to  the  wifdom  of  the  jufl^  T uke  i.  17. 
 And  on  \ht^  other  fide,  all  kind  of  Sin  is 
 in  the  uOjiak'  Scripture- Dirafe  called  by 
 the  name  cf  folly.  Now  "^tis  no  fmall 
 advantage  to  fuch  as  are  truly  religious , 
 that  whatever  they  may  bedeftiture  of 
 as  to  rhefe  uorldly  matters ,  yet  they 
 have  the  prim"}pd  thing ,  namely,  wif" 
 dow. 
 
 3.  And  lajlly^  if  wifdom  he  the  prin- 
 cipal thing  ,  then  let  it  be  our  principal 
 endeavour  to  attain  it  ;  and  above  all 
 other  get tiktgs^  let  us  labour  to  get  under* 
 ftanding.  Nothing  can  be  more  rea* 
 fonable,  than  that  our  love  and  zeal 
 toward  any  thing ,  Ihould  be  propor- 
 tioned to  the  excellency  of  it.  In 
 order  to  which  we  Ihould  carefully 
 apply  our  felves  to  all  ihofe  good 
 means ,  whereby  wifdom  is  to  be  at- 
 taineda 
 
 As 
 
on  Prov.  IV.  7.        "         aj 
 
 As  for  th^„t  kind  of  Prudence  which 
 fa  requifite  to  the  management  of  fecular 
 bufinefs,  this  depends  upon  fonr.e  natu- 
 ral abiUties ,  as  fagacity  of  jadgmenr, 
 quicknefs  and  prefence  of  mind  ,  toge- 
 ther with  the  advantage  of  long  experi- 
 ence, and  therefore  is  not  to  be  taught 
 and  learnt  as  other  Arts  and  Sciences 
 may. 
 
 We  have  Schools  for  Logick  ,  Rhe- 
 torick  ,  Mathematicks  ,  Phtlofophy  ,  but 
 none  to  teach  men  wifdom  and  dif- 
 cretion.  And  the  reafon  is,  becaufe 
 this  cannot  (  by  reafon  of  the  infinite 
 variety  of  cafes  )  be  comprehended  un- 
 der any  certain  rules ;  or  if  it  could,  yet 
 all  the  Maxims  that  can  be  prefcribed 
 of  this  nature  will  be  but  as  a  w^ork- 
 man's  tools,  which  though  never  fo 
 good  in  themfelves,  yet  without  skill 
 in  the  Artift  will  never  make  good 
 work :  and  for  a  man  to  think  that  he 
 may  be  able  in  this  refped  to  adl  wife- 
 ly by  any  d^rtain  Rules  or  Maxims 
 prefcribed  him,  is  all  one  as  to  imagine 
 that  the  tools  of  fome  excellent  Ar- 
 tificer (hould  (though  in  the  hands  of 
 a  bungler )  h^  able  to  produce  good 
 work. 
 
 But 
 
232  The  Seventh  Sermon, 
 
 But  now  on  the  other  hand  ,  that 
 kind  of  Chriftian  Wifdom ,  which  we 
 are  obliged  unto  as  our  principal  duty, 
 and  whereby  we  are  to  be  made  wife 
 mto  Salvation:  This  is  fubjed  to  cer- 
 tain rules  and  means  for  the  attaining 
 of  it.  Which  in  the  general  are, 
 keeping  the  Commandments ,  fub- 
 mitting  to  the  dodrine  of  the  Gofpel ; 
 and  in  order  to  this ,  attending  at  the 
 gates  of  voifJom^  receiving  inliru^ion 
 with  all  rcadinefs ,  hiding  the  Law  in 
 cur  hearts ,  continually  meditating  upon 
 it  ,•  furnilhing  our  minds  with  right 
 principles,  that  'tis  letter  to  fuffer  than 
 to  fin^  to  have  a  good  confcience  than  a 
 great  ejlate  ^  that  thefe  things  which  are 
 feefty  are  hut  temporal^  Scenes  andPagean' 
 try  ,  falfepleafures,  and  hut  for  afeafon^ 
 hut  the  things  which  are  not  feen  are 
 eternal. 
 
 More  particularly;  i.  The  conver* 
 fing  with  good  company:  He  that 
 walks  with  the  wife  fhall  he  wife^  Prov. 
 13.20.  X.  Humility^  which  is  a  grace 
 that  will  render  a  man  teachable: 
 The  meek  will  he  guide  in  judgment  and 
 teach  his  way*  J.  Praying  for  it:  If 
 any  man  lack  wifdom,  let  him  ask  it  cf 
 God^j  James  I.  5.  'Tis  he  that  gives 
 
 wifdom 
 
OM  Prov.  IV.  7.'  lYj 
 
 mfJom  to  the  mfe,  and  knowledge  to  osn  .  .,. 
 them  that  know  mderflandm.  And 
 therefore  to  him  it  is  that  we  muft 
 apply  our  felves  for  wife  and  under- 
 ftanding  hearts,  befeeching  him  that 
 he  would  firft  dired  us  by  his  counfel, 
 affift  us  by  his  grace,  and  then  bring  us 
 to  glory.  o  "■» 
 
 '^e  End  of  the  Seventh  Sem^ 
 
 on, 
 
 The 
 
nj 
 
 The  Eighth  Sermon, 
 
 PROV.  XIII.  20. 
 
 H^  that  l^alketh  with  wife  men  /hall  k 
 ivlfe^  hut  a  com^aimn  of  fools  fl7all 
 he  deflroyed, 
 
 THIS  Book  of  the  Proverbs 
 is  a  Mifcellany  of  Sentences, 
 full  of  various  and  profound 
 vvifdom,  both  with  regard 
 to  things  civil  and  facred.  It  concerns 
 all  kind  of  matters ,  the  cuftoms , 
 vices ,  humours  of  men  ;  the  duties 
 and  bufinefs  of  life  \  the  government 
 and  events  of  providence.  The  prin- 
 cipal rules  and  obfervations  concern- 
 ing thefe ,  are  here  fet  down  in  plain 
 and  pithy  Sentences :  And  though 
 fome  of  them  may  at  firft  glance  per- 
 haps feem  to  be  but  obvious  and  flat, 
 yet  upon  a  nearer  and  more  confiderate 
 
 view, 
 
a }  ^  Tl^e  Eighth  Sermon^ 
 
 view,  they  will  all  of  them  be  found  to 
 be  (  as  they  are  Itiled  )  ^*7t2?Q  ,  ruling 
 ffeeches ,  fuch  as  are  fit  to  have  a  fpeci- 
 al  authority  over  a  man,  in  the  guidance 
 of  his  affairs. 
 
 The  Text  concerns  that  great  advan- 
 tage or  prejudice  which  will  iollow  upon 
 the  choice  of  thofe  companions  with 
 whom  we  ^o  moft  familiarly  con- 
 verfcc 
 
 Society  is  in  it  felffoneceflary  to  hu- 
 mane life,  that  the  Philofopher  doth 
 from  thence  define  a  Man  to  be  ^ojcV 
 vrohhrv^v /  a  joQiMe  creature  \  as  if  this 
 were  one  main  property  and  end  of 
 humane  nature.  Qucecunq^u^  vaga  mf» 
 Sen.  Benef.  cuntur  &  a^ura  vitam  fegregem^  armata 
 ^^''^^'^^'  fujit ,  hominem  imhecilHtas  cingit  ^  faith 
 the  Stokk,  Other  creatures  which  are 
 intended  for  wandering  and  foUtude  ,  are 
 naturally  armed  for  their  defence  ,  where- 
 as  man  is  horn  the  weakeft  and  mofi  help- 
 iefs  of  all  things ,  having  only  thefe  two 
 advantages  for  his  protection  ,  Society 
 and  Reckon, 
 
 But  now  becaufe  the  chief  bene- 
 fit of  this  is  not  always  to  be  attained 
 in  a  common  relation  to  a  publick 
 Body  5  without  the  more  private  and 
 intimate  league  of  friendfhip  ,•  a  crowd 
 
 is 
 
o;i  Prov.  XIII.  10.  IjZ 
 
 is  not  company  ;  magna  civitas  may  be 
 magna  folituclo ,  therefore  the  want  of 
 friends  may  in  forae  fenfe  be  called  foli' 
 tude^  and  fodifadvantageous  to  the  well- 
 being  and  comfort  of  life,  ut  folem  e 
 tnundn  videantur  t^llere^  qui  amkitiam  de 
 vita  humana^  (as  the  Roman  Orator 
 fpeaks)  that  we  had  as  good  lofe  the  cicero, 
 fun  out  of  the  firmament  ,  as  friendjhip 
 from  amofigft  men. 
 
 It  hath  been  observed  >  that  the 
 wifeft  and  greateft  Monarchs  that  ever 
 were  ,  in  the  midft  of  all  their  other 
 enjoyments  ,  could  not  think  them- 
 felves  happy  without  this.  And 
 though  the  diftance  of  their  condition, 
 might  feem  to  debar  them  from  this 
 privilege ,  which  requires  an  equal  j 
 yet  rather  than  want  a  friend  ,  they 
 have  defcended  to  fome  of  their  fub- 
 jtdls ,  making  them  to  be  participe's 
 curarum^  though  not  without  great 
 inconveniences  and  hazards  from  the? 
 people.  Such  a  high  rate  have  they 
 put  upon  this  privilege  of  friend* 
 fhip. 
 
 Adam  in  the  ftate  of  innocence,  couH 
 not  be  happy,  though  in  Paradife,  with- 
 out a  companion. 
 
 Our 
 
1 }  8  The  Eighth  Sermon^ 
 
 O-  r  Saviour  mmidf^  who  for  our  fakes 
 wa^  nc  to  forgo  the  ufual  pleafures 
 
 anr  Tnen  s  of  life,  yet  would 
 
 noi  -     )ut  this  neceffary  refrelh- 
 
 m  ai  ot  an  intJmate  friend,  but  rather 
 chcitf  to  nnmir  one  of  his  (ervants  unto 
 this  f\^r  I  elation,  the  MJc'ipIe  whom  he 
 loved. 
 
 The  Wtfeman  havl'-jj;  rb^erved  this 
 great  neceflity  of  ^rier.  (hipand  fociety, 
 andcf  what  high  imporiarceit  is  to  be 
 right  in  the  choice  of  them,  he  doth  in 
 this  Book  fCcTtter  up  and  down  diverfe 
 Pro'/erbial  fayings  for  our  diredlion 
 about  it.  Amongft  thcfe  the  Text  is 
 one. 
 
 For  the  manner  of  it,  'tis  put  by  way 
 of  Antirhefis  or  oppofition,  betwixt  good 
 and  lad  company,  under  the  name  of 
 wife  andfonl/Jh  ;  together  with  the  fede- 
 ral confequences  which  will  follow  upon 
 fuch  converfation.  The  one  {hall  grow 
 wife,  i\iQOihtr fhall  he  deflrojed;  where- 
 in there  is  implied  a  double  iflue  or 
 event,  that  being  twice  to  be  underftood 
 whicii  is  but  once  fpoken  ;  it  being  all 
 cne  as  if  he  fhould  have  faid ,  he  that 
 walketh  with  the  wifefl^all  he  wife  and  pro- 
 fperous.  hut  a  cofTipanion  of  fools  fl^all  he 
 foohfh  and  miferahk. 
 
 The 
 
CM  Prov.  XIII.  10.  25 p 
 
 The  Terms  have  little  of  difficulty  in 
 them. 
 
 He  that  walketh.  By  walking  with  or 
 being  a  companion ,  is  not  meant  every 
 cafual  commerce  or  negotiation  with 
 others ;  For  he  that  in  this  fenfe  would 
 wholly  avoid  wicked  men,  mufi  needs  go 
 out  of  the  worlds  i  Cor.  f.  10.  But  thofa 
 phrafes  do  fignify  a  more  familiar  and 
 intimate  converfe. 
 
 With  the  wife.  All  mankind  is  ia 
 the  ufual  Scripture-phrafc,  efpecially 
 in  the  Writings  of  David  and  Solomon  , 
 diftributed  under  thefe  two  heads,  of 
 wife  and  foolifh^  that  is,  good  or  bad : 
 Wifdom  being  that  which  enables  a 
 man  to  make  choice  of  the  right  means 
 for  the  attaining  of  the  right  end  , 
 and  only  thofe  that  are  religious  being 
 enabled  for  this,  in  reference  to  the 
 chief  end  of  a  man's  eternal  happinefs^ 
 therefore  they  alone  are  faid  to  be 
 wife.  A  com f  anion  of  fools  fhall  he  de* 
 firoyed,  yni  D^'TdS)  nyi.  The  Word 
 tranflated  deflroyed^  is  derivable  either 
 from  one  root,  which  fignifies  to  grow 
 worfe^  or  elfe  from  another  which 
 fignifies  to  be  broken  and  ruined ;  and 
 is  fitly  chofen  out  to  comprehend 
 both  fenf€S»    Befides,   that  it   has  an 
 
 elegant 
 
1 4®  ^'^^  Eighth  Sermon^ 
 
 elegant  allufion  by  way  of  Parattonidjia 
 unto  the  former  word  np  ,  compa- 
 nion. 
 
 The  chief  fcope  of  the  Text  may  be 
 fummed  up  in  this  Oifervation. 
 
 That  every  mans  prefent  and  future  well' 
 fare^  doth  very  much  depend  upm  the  right 
 choice  and  improvement  of  thofe  friends  or 
 companions  with  whom  he  doth  mo  ft  famili^ 
 arly  converfe. 
 
 If  with  fuch  as  are  good,  he  fhall 
 be  wife  and  hippy  ;  if  with  wicked 
 perfons  he  fliall  prove  fooHfh  for 
 the  prefent,  and  miferable  for  the 
 future. 
 
 So  that  the  fubjed  I  am  to  treat 
 of  is  very  proper  and  fuitable  to  this 
 Place ,  which  being  chiefly  intended 
 for  education,  unto  v/hich  the  com- 
 pany and  friends  that  men  make  choice 
 of  doth  fo  much  contribute  ;  therefore 
 it  can  never  be  unfeafonable  here  to 
 put  them  in  remembrance,  or  to  ftir 
 them  up  to  their  duties  iri  this  re- 
 fped". 
 
 For  the  clearing  of  this  Obfervation  ^ 
 it  may  be  made  very  evident  from  di- 
 verfe  Scriptures^ 
 
 I'poni 
 
m  Pfov.  XIII.  16:  14! 
 
 Upon  this  account  it  is,    that  we 
 have  fuch  frequent  cautions  and  threats 
 againft  converfing  with  Bad  company. 
 This    was   the   meaning  of  all   thofe 
 fevere  prohibitions  in    the  ceremonial 
 Law,   againft   tcuchifi^  of  any  unclean 
 jhing\    which  in   the   moraUty  of  it 
 ( fay  the   Ancient  Fathers   and  other 
 Interpreters  )  doth    fignify  that  exadl 
 carewhich  we  ought  to  have  againft 
 all  fuch  company  whereby  we  may  con- 
 itradany  inward  pollutions. 
 
 Tis  obfervabie,  that  he  who  touched 
 a  dead  beaft,  was  unclean  hxxt  till  the 
 evening,    Levit.  n.  14.     But  he  who 
 touched  a  dead  man   was   unclean  for 
 [even  days,  Numh,  19.  n.     fignifying 
 a  bad  man  to  be  the  moft  dangerous 
 of  all  other  Creatures.    For  that  this 
 in  Scripture  phrafe  is  meant  by  a  dead 
 man,  may  be  fujfficiently  explained  by 
 that  expreffion  of  the  Apojlle,  where 
 he  ftiles  wicked   men  to    be  fuch  as 
 are  dead  in  trefpa(fes  and  fm,  Ephef.  2.  i 
 even  whilft  they  live ,   i  Tim.  5-.  6,     And 
 elfewhere  they  are  fiid  to   be  whited 
 Jepulcbers^   which  may  aopear  beauti- 
 ful ^utwardlv  ;    bin  within  are  full  of 
 dead,    mens    honts,  and  all  mcleannefs , 
 Matth.  23.  17, 
 
 R  .  That's 
 
24 1  ^^^  Bi^hlh  Sermrij 
 
 That's  a  very  Iharp  and  elegant 
 reprehenfion  which  xhp  Prophet  ufes 
 towards  Jehofaphat ,  in  reference  to 
 his  aflociation  with  jhal?^  2  Chron.  1^,2. 
 ShouUft  thou  love  them  that  hate  the  Lor  d> 
 He  puts  it  by  way  of  queftion,  to  fhew 
 the  inexcufable  inconuftency  of  thofe 
 mens  acilions  who  pretend  to  love  God, 
 and  yet  will  be  friends  to  thofe  that  hate 
 him. 
 
 Prcv,  -Lz,  14.  Make  no  friendjhip  with 
 m  awyy  mdn\  and  with  a  furious  man  thou 
 Jhalt  not  go  ,  lefl  thou  learn  his  ways. 
 And  becaule  fonne  might  be  apt  to 
 think  that  they  could  converfe  with 
 bad  men  without  any  fuch  danger  , 
 therefore  'tis  further  added ,  lefl  thou 
 learn  his  ways ,  and  get  a  fnare  to  thy 
 foul.  Implying,  that  though  a  man  be 
 very  wary  to  avoid  the  corruption  of 
 bad  company,  yet  it  may  infenfibly 
 fleai  upon  him,  and  furprize  liim  as  a 
 fnare. 
 
 There  are  divers  the  like  Precepts 
 in  the  JVeiv  Te/hir^cnt ,  x  Tim,  y  The 
 Apoftle  having  recited  a  long  Cata- 
 logue of  vitious  perfons,  dejpifers  of 
 thofe  that  are  good,  heady ^  high' minded^ 
 having  a  formy  &c.  adds  this  daufe  at 
 the  end  of  it ,    from  fuch  turn  away  ; 
 
 that 
 
onProv.  XIII.  io.  2=^j 
 
 that  is,  avoid  as  much  as  may  be  all 
 converfe  with  them.  And  there  is  a 
 folemn  adjuratibn ,  x  Thef.  3.  6.  Now 
 we  command  jou^  Brethren ,  in  the  name 
 of  our  Lor  A  Jefus  Chrijl ,  that  you  will 
 dram  your  felves  from  every  brother  that 
 walketh  diforderly.  That  place  doth 
 not  fo  properly  Signify  exclufion  ^Tj^w, 
 but  from  fam.iliar  converfe. 
 
 Pfal  1 5*.  4.  'Tis  fee  down  as  a 
 fpecial  mark  and  evidence  of  fuch  as 
 fliall  be  faved,  in  whofe  eyes  a  vile  per- 
 fon  is  contemned ,  hut  he  honoureth  them 
 that  fear  the  Lord, 
 
 And  holy  David  is  very  frequent 
 in  the  proof  of  his  integrity ,  and  con- 
 fequently  of  his  happy  condition  from 
 this  fign ,  by  his  diflike  of  wicked  com» 
 pany,  and  his  love  to  thofe  that  are 
 good. 
 
 Pfal.  z6.  4,  5'.  /  have  not  fate  with 
 vain  perfons  ,  neither  will  I  go  in  with 
 difjemhlers.  I  have  hated  the  congrega- 
 tion  of  evil  doers  ^  and  will  not  fit  with 
 the  wicked,  Pfa!.  IC1.4.  I  will  not  kyiow 
 a  wicked  per  fon.  Ver.  5*.  Whofo  privily 
 flandereth  his  Neighhour^  will  I  cut  off  ^ 
 ■  him  that  hath  a  high  look  and  proud  heart , 
 will  I  not  fuffer,  9k\.  139.21.  Do  not 
 I  hate  them^  0  Lord^  that  hate  thee  ^  and 
 K  z  am 
 
244  ^^^  Eighth  Sermon^ 
 
 am  not  1  grieved  with  thofe  that  rife  up 
 againfl  thee  ?  I  hate  them  with  a  perfeU 
 hatred^  and  count  them  mine  enemies. 
 Ffal.  I20.  5.  He  bemoans  his  unhappi- 
 nefs  that  he  was  forced  to  dwell  in 
 Mejl:ec,  and  to  hive  his  habitation  in  the 
 tents  of  Kedar,  that  is,  amongft  fuch 
 ungodly  and  cruel  men  as  thofe  of  that 
 Country. 
 
 And  io  on  the  other  fide,  he  pro- 
 fefTes  that  his  delist  was  in  the  faints^ 
 and  to  the  excellent  of  the  earth  ,  Pfal. 
 1(5.  3.  Mine  eye  Jh all  he  upon  the  faithful 
 cf  the  land,  that  they  may  dwell  with  me^ 
 Pfal.  1 01.  6.  I  am  a  companion  for  all 
 thofe  that  fear  thee^  and  keep  thy  precepts^ 
 PfaL  119.  63.  It  were  ealy  to  cite 
 abundance  of  other  Scriptures  to  this 
 purpofe. 
 
 And  there  is  very  good  reafon,  why 
 the  nature  of  a  man's  friends  or  com- 
 pany fhould  be  looked  upon  as  of  fuch 
 great  conlequence  to  his  well-being: 
 Becaufe  they  have  fuch  a  fpecial  influ- 
 ence ,  not  only  upon  a  man's  temper 
 and  manners,  but  upon  all  his  chief  con- 
 cernments. 
 
 There  ^re  four  things  wherein  moft 
 men  place  their  well-fare,  fome  or  all 
 of   which    every   rational    man  doth 
 
 pro« 
 
on  Prov.  XIIL  20:  24^ 
 
 propofe  to  himfelf  in  the  choice  of 
 his  friends,  Thefe  are  reputation^ 
 jaf^ty,  comfort ,  profit.  Now  each  of 
 thefe  is  only  attainable  by  converfinff 
 with  thofe  that  are  good, 
 
 I.  For  reputation  or  honour:  Wick- 
 ed men  arc  fools  in  the  phrafe  of  the 
 Text ;  and    what   credit   can   a   wife 
 man  expcd  by  converfing  with  fools  > 
 They  are  (tiled  leafis    in    Scripture  ', 
 ^ogs  J  and  fwi^e^znd  vipers;  And 'tis  the 
 loweft  moil  ignoble  condition  that  cur 
 humane    natures    can   be  depreft    to 
 with  Nehucha^nezzar  to  convcrfe  with  ^^»-4-32- 
 l^eafts.    Joh    doth   make  it    his  great 
 grief  and   complaint  y   I  am  a  hrother 
 to  dragons,  and  a  companion  to  ejlriches  , 
 Joh  30.    29.     They  are  dead  men  in  the 
 Scripture.phrafe,   and    ^^hat  fhculd  tke  Lnh^., 
 living  do  amor.gfl  the  dead:  They  are 
 ivhited  fepukhers  that  are  full  of  rotten^  Matth.^-^. 
 nefs^    and   none  but  a  mad  man,    one  ^7. 
 that  is  pofTeft  with  a  DeWl ,  mill  live 
 among  tomhs. 
 
 On  the  other  fide  ,   good  men  are 
 the  excellent  of  the  earth   Such  alone  Mi^  ^ 
 are   truly    noWe   and    magnanimous,  '' 
 
 though  not  in  outward  refpedls,  yet 
 m  regard  of  intrinfecal  value,  which 
 can  only  put  a   true   worth   upon   a 
 ^  3  man. 
 
1^6  Tloe  Eighth  Sermon^ 
 
 man*    So  the  righteous  is  always  more 
 
 excellent  than  his  neighlcur,     Job  upon 
 
 the  dunghill,  and  'Jeremiah  in  the  roire, 
 
 had  more  real  worth  in  them  ,  than 
 
 sny  of  the  greateft  men  of  the  world 
 
 in  the  mjdit  of   all   their    pomp  and 
 
 glory.  The  Saints  of  old,  w4icn  in  their 
 
 moil  defpicable    condition  ,    wandring 
 
 alout  in  jheep' skins  and  goats- skins ^  heing 
 
 deflttute^  ajjlitled  9  tormented  ^  were  in 
 
 themfelves  of  fo  noble  and  ineftimable 
 
 a  value  ,  that ,  in  the  judgment  of  the 
 
 Holy  Ghofl: ,  the  world  was  nr,t  worthy 
 
 of  them.      Thefe  are  they  that  have 
 
 the  higheft  relations  ,    they  are   the 
 
 children  of  God ,   heirs  of    a  kingdom  , 
 
 the   fpGiife  ,  the  members    of   Chrift : 
 
 And    therefore   whoever  would    pro- 
 
 pofe  to  himfelf  honour  and  reputation 
 
 in  his  fociety ,  mull  make  choice  only 
 
 of  fuch  companions. 
 
 2.  For  fafety;  The  Tezt  tells  us, 
 that  a  companion  of  fools /ha/J  he  deflroy- 
 ed.  Good  men  may  be  fcmetimes  in- 
 volved in  the  punifnments  of  bad 
 comp2ny5  and  perifli  in  their  fins  : 
 Rev.  18.4.  Come  out  of  her^  my  people^ 
 left  you  receive  of  her  plagues.  That's 
 a  known  (lory  of  Sr.  John,  who  durft 
 TiOt  flay  m  the  fame  Bath  where 
 ,  ^  Ce- 
 
on  Prov.  Xni.  20.  247 
 
 Cer'iMthus  the  Heretick  was,  for  fear 
 he  might  be  furprized  with  fome 
 fudden  judgment.  Wicked  men  are 
 infected,  leprous  perfons ;  and  who  can 
 converfe  with  fuch  wi:hout  danger  ? 
 If  any  one  fliall  perfuade  himfeh^  that 
 he  can  enjoy  their  company,  and  yet 
 efcape  their  contagion ;  he  may  as 
 well  think  to  fufpend  the  natural  ope- 
 ration of  fire  ;  Can  any  one  think  to 
 take  coals  in  his  hofom  ,  a}$cl  not  he  burn' 
 ed'>  Or  can  a  man  walk  hare  foot  upon  hum* 
 ing  coals^  and  yet  not  hurt  himfelf}  Prov. 
 6.  28.  The  converfing  with  bad  compa- 
 ny hath  as  unavoidable  and  powerful  an 
 efficacy  as  thefe  natural  agents  which 
 work  ncceflarily  ,  whofe  operations 
 cannot  be  fufpended  :  Or  if  any  fhould 
 poffibly  fo  far  efcape,  as  not  to  be  hurnt 
 with  the  fire  of  bad  company ,  yet  he 
 muft  needs  be  blacked  with  their  fmoak^ 
 which  every  prudent  dirifdao  will  be 
 careful  10  avoid. 
 
 Whereas  on  the  other  fide ,  every 
 one  fares  the  better  for  the  company 
 of  thofe  that  are  good.  They  are 
 the  lights  of  the  worlds  the  fait  of  the 
 earth  ,  the  pillars  of  a  nation  ,  thofe 
 that  Jland  in  the  gap  to  prevenc  an 
 inundation  of  judgment*  The  place 
 R  ^  is 
 
248  The  Eighth  Sermon  J 
 
 is  the  fafer  for  them  where  they  live. 
 Ten  righteous  perfons  may  fometimes 
 be  enough  to  fave  a  whole  City  from 
 temporal  ruine.  Pot'iphars  houfe  was 
 bleffed  for  Jofeplh  fake,  Gen,  39  5. 
 and  all  the  paflengers  in  the  fhip 
 were  faved  from  drowning  for  St.  Paul's 
 fake,  Ads  27.  24.  And  if  their  co- 
 habitation or  common  neighbourhood 
 may  be  fo  advantageous,  what  is  it 
 then  to  be  leagued  unto  them  by  a 
 nearer  and  more  intimate  tye  of  friend- 
 ihip  ? 
 
 3.   For  comfort :    This  is  one  of  the 
 principal  ends  of  friendfliip,   to   eafe 
 and  refrefh  a  man  amidft  the  anxie- 
 ties of  life ;  and  there  is  nothing  of 
 pfd.  135.  greater  efficacy  to  this  purpofe.     How 
 '•  pleafant  is  it  for  Ireihren  to  live  together 
 
 Seneca de  ^^  Unity!  Quantum  honmn  eft  uhi  funt 
 iranq.  cj.  pr^parata  pe^ora,  in  qu0  tuto  fecretum 
 cmne  defcendat ,  (quorum  fermo  folicitU" 
 dines  leniat^  fententia  confilium  expediat^ 
 hilar itas  triftitiam  dijfipet ,  conf pectus 
 ipje  deledet  >  What  a  great  comfort 
 and  privilege  is  it  to  have  another 
 id{  to  whom  a  man  may  freely  com- 
 municate all  his  lecrct  troubles  ;  whofe 
 conference  may  help  to  affwage  our 
 carei» ,    whole  ccunkl  to  expedite  our 
 
 •  ;-        .     diffi=^ 
 
on  Prov,  XIII.  lo.  249 
 
 difficulties  ,  whofe  cheerfulnefs  to 
 diffipate  our  fadnefs  ,  whofe  very 
 look  snd  prefence  doth  delight  ?  As 
 oyntment  and  perfumes  rejoyce  the  hearty 
 fo  doth  the  fweetnefs  of  a  mans  friend^ 
 Prov.  27.  9. 
 
 But  now  this  cannot  be  expeded 
 from  any  wicked  perfon.  There  is 
 fuch  an  utter  inconfiftency  and  oppo* 
 fition  betwixt  good  and  bad,  that 
 there  cannot  be  any  communion  or 
 harmony  betwixt  them  :  For  what  com- 
 munnion  hath  light  with  darknefs  ?  %  Cor, 
 6.  14.  Speaking  of  thofe  who  are 
 unequally  yoked ;  An  unjufl  man  is 
 an  abomination  to  the  jufi^  and  he  that 
 is  upright  in  the  way,  is  an  abomination 
 to  the  wicked y  Prov.  29.  zj  :  There 
 is  a  natural  enmity  betwixt  them, 
 being  of  oppofite  principles  and  ways. 
 
 How  is  it  poflible  for  a  man  that 
 hath  any  love  or  zesl  for  God,to  delight 
 in  thofe  by  whom  He  is  continually 
 diflionoured  and  provoked  ?  Inftead  of 
 any  refrediment  by  fuch  company 
 (  if  a  man  have  David's  temper  )  it 
 will  flill  adminiller  new  occafion  of 
 trouble  and  forrow.  I  heheld  the  tranf-  pfal  119. 
 gre{forSj  a^d  was  grieved.  Rivers  of  ^^^'  ^^^' 
 pjaters  rm  down  mine  eyes  ^  hecaufe  men 
 
 keep 
 
2  JO  The  Eighth  Sermon y 
 
 keep  not  thy  laws.  No  man  can  delight 
 in  thofe  that  defpife  and  reproach  him. 
 Why  now  a  holy  man  looks  upon  all 
 rebellions  againft  God,  as  being  in- 
 dignities againft  himfdf ,  PfaL  G^.  9. 
 77?^  ref  roaches  of  them  that  reproached 
 thee^   are  fallen  upon  me. 
 
 Whereas  on  the  other  fide:  Thofe 
 that  are  wife  in  the  phrafe  of  the  Text, 
 are  the  mcft  delightful  company  that 
 '  are.  W'tfdom  makes  a  man  s  face  tofhine^ 
 puts  a  fplendor  and  amiablenefs  upon 
 a  perfon:  And  for  this  reafon,  the 
 communion  of  Saints  is  to  be  efteemed 
 one  of  the  greatell  comforts  and  pri- 
 vileges that  we  are  capable  of  in  this 
 world,  'ris  a  kind  of  excommunka- 
 tion  to  be  debarred  of  fuch  company ; 
 and  it  Ihall  be  a  great  part  of  our  joy 
 and  happinefs  in  Heaven,  that  we  Jhall 
 there  con verfe  with  ihtfpir/ts  ofjufl  men 
 made  perfech 
 
 4.  And  laflly,  for  Profit:  The  moft 
 ufual  reafon  of  men's  friendfliip  in  the 
 world,  is  the  hopes  they  have  of  get- 
 ting by  one  another:  though  this  in  it 
 ielf  is  mercenary  and  poor,  ^ri/j  enim^ 
 pecudes  iflo  mcdo  diliguntur  ^  Men  love 
 their  cattel  and  their  land  upon  this  account  \ 
 they  Ihould  love  their  friends  from  an 
 
 higher 
 
on  Prov.  XIII.  lo.  251 
 
 higher    principle.      But   yet ,  if   any 
 fhould  look  for  this,  'tis  not  to  be  had 
 from   thofe  that  are    bad :    There   is 
 nothing    to    be  expefted    from   fuch 
 friends,    but   the  increafe  of  cur  fins 
 and  of   our  puniihments  :  The  lefi  of  MUah  7.4. 
 them  is  a  Irier  and  a  thorn,  which  may 
 pull  ofF  our  fleece  ,  deprive  us  of  our 
 defence  and  our  innocence ;  take  from 
 us  what  we  have,  but  can  contribute 
 nothing  :    Or  if   we  fliould  get  fome 
 outward  advantage  by  them  ,  yet  we 
 fliall   get  partnerfhip   in   their  guilt , 
 by  that  approbation  which    we   feem 
 to  give  to  them  in  our  converfing  with 
 them.     We  may  harden  them  in  their 
 impcnitency  ,   blemifli  our  profefTion  ; 
 and    what  outward  gain    can  be  fuf- 
 ficient    compenfation    for    fuch    da- 
 mages? 
 
 Whereas  in  converfing  with  thofe 
 that  are  good  ,  there  are  thefe  advan- 
 tages. I.  Their  example  will  by  de- 
 grees infinuate  into  the  mind  ,  and 
 obtain  the  force  of  precepts,  exciting 
 us  to  a  holy  emulation,  x.  Their  very 
 prefence  will  afFedl  us  with  fome  kind 
 of  awe  againft  evil.  EJl  aliqu'id quodex  s^».E^94• 
 magno  viro vcl  tacente projic'tas,  3 .  Their 
 conference  ,  wholefome  and  favory  , 
 ■-.         ■     .  ad* 
 
25  2  T^6e  Eighth  Sermon^ 
 
 admintfl ring  grace  to  the  hearers^  4.  Their 
 counfel,  faithful,  and  wife,  2nd  hearty. 
 5.  Their  prayers,  powerful,  ready. 
 And  'tis  not  eafily  imaginable,  what  an 
 advantage  that  is,  to  have  a  praying- 
 friend  or  companion.  We  efteem  it 
 a  great  privilege  to  have  a  friend  at 
 Court,  who  is  able  to  further  us  in  our 
 bufinefs  and  petitions,  to  have  any  fpe- 
 clal  intereft  in  a  favourite  5  why,  every 
 good  man  hath  power  with  God,  and  can 
 prevail  with  him. 
 
 But  I  have  flayed  too  long  in  the 
 Dofirinal  parts  of  this  Difcourfe, 
 
 There  are  three  leiTons  I  would  brief- 
 ly infift  upon  in  the  Application  of  it. 
 
 1.  That  we  would  take  notice  of  the 
 great  benefit  to  be  obtained  by  the  right 
 improvement  of  fociety  and  mutual 
 converfe  with  one  another. 
 
 2.  That  we  of  this  place  would  be 
 careful ,  both  for  our  felves  and  thofe 
 committed  to  our  charge,  in  the  right 
 choice  of  our  friends  and  company. 
 
 3.  That  we  would  labour  for  thofe 
 proper  Qualifications  and  Abilities 
 which  may  render  us  acceptable  and 
 ufeful  in  our  converfing  with  others. 
 
 I.  For  the  /r/?,  that  we  would  take 
 notice  of  the  great  benefit  to  be  obtain'cj 
 
 by 
 
on  Prov*  XIII.  20^  253 
 
 by  Society.  One  chief  reafon  why  In 
 thefe  Places  men  do  not  make  fo  great 
 a  progrefs  either  in  piety  or  learning 
 as  might  be  expeded  from  thofe  fpecial 
 advantages  uhich  here  we  enjoy,  is 
 becaufe  they  are  not  fo  careful  to  im- 
 prove the  benefit  to  be  had  by  fociety. 
 Nothing  more  ufual  amongft  men  of  all 
 ranks  and  conditions,  than  to  joyn  to- 
 gether in  fome  common  defign  for  the 
 improvement  of  this  quality  of  focia- 
 blenefs  unto  mutual  benefit.  This  is 
 the  chief  ground  of  all  thofe  common 
 Aflbciations  amongft  men  :  In  ordinary 
 affairs,  Corporations  for  Cities,  Compa- 
 nies for  Trades  ;  and  fo  in  higher 
 matters,  Vniverfittes  and  Colleges  for 
 Learning ,  paricular  Churches  for 
 Religion :  Each  of  which  in  their 
 kinds  have  in  them  a  natural  aptitude, 
 to  afford  fome  fpecial  help  for  the  pro- 
 moiing  of  their  feveral  ends,  though 
 perhaps  none  of  them  ,  efpecially  not 
 the  two  laft ,  are  ufually  improved  to 
 the  utmoft  benefit  they  are  capable  of. 
 'ris  not  eafie  to  exprefs  what  great 
 advantage  might  be  obtained  if  men 
 would  but  Ifudy  to  make  the  right  ufe 
 of  mutual  converle.  We  may  iee  daily , 
 efpecially   by   late    e^cperience ,    how 
 
 men 
 
2  jf  4  Tl^^  Eighth  Sermon y 
 
 men.  of  common  and  low  breeding  ^ 
 being  called  out  to  fuch  inploymencs, 
 wherein  they  have  been  neceflitated 
 to  put  forth  themfelves  in  a  more  than 
 ordinary  way  of  converfing  together, 
 and  debating  of  buaneiTes  wich  one 
 another,  how  (Irangely  their  parts 
 are  heightned ,  how  judicious  and 
 nimble  they  grow  at  bufinefs,  how 
 ready  at  difcourfe  ;  whereas  a  Booki(h 
 man,  that  fpends  the  greateft  part  of 
 his  time  in  reading  and  ftudy  >  com- 
 monly he  doth  not  know  more ,  or  if 
 he  fliould ,  yet  is  he  lefs  fit  for  thofe 
 ad:ions  and  bufinefles  to  which  his 
 knowledge  Ihould  be  applied.  And 
 therefore  the  great  and  a&'ive  men  of 
 the  World  have  flill  looked  upon 
 knowledge  thus  acquired,  as  Pedantryy 
 which  rendred  a  man  unfit  for  any 
 great  imploymenr.  And  this  is  one 
 reafon  of  thofe  prejudices  which  by 
 fome  men  have  been  lately  taken  up 
 againil  thefe  Places  of  Learning ;  be- 
 cauie  they  fee  fome  others  that  have 
 been  bred  up  in  another  way ,  to  be 
 ss  knowing  and  as  ufeful  men,  as  thofe 
 that  come  from  hence  ;  though  fuch 
 perhaps,  befidcs  the  eminency  of  their 
 natural  abilities ,   have  had  fome  other 
 
 fpecial 
 
(5?jProv.  Xin.  2o,  2  5f 
 
 fpecial  advantages  in  their  educations, 
 fome  way  aquivalent  to  what  is  to  be 
 had  in  thefe  Places,  which  ought  to 
 be  cotifidered  and  allowed  for  ;  yet 
 it  cannot  be  denied,  but  that  we  our 
 felves  may  give  too  much  cccafion  to 
 fuch  prejudices ,  by  not  improving  all 
 the  helps  we  have  to  the  beft  pur- 
 pofes. 
 
 I  cannot  (land  to  mention  how  much 
 men  might  by  this  means  promote  their 
 knowledge  in  the  whole  Circle  of  hu- 
 mane learning ;  particularly  in  that 
 ability  of  a  ready,  voluble,  popular 
 Rhetorick  (  wherein  (ludious  and  retired 
 men  are  commonly  defective  )  though 
 it  be  fo  neceflary  in  all  kind  of  impioy- 
 ments,  efpecially  for  the  gifts  of  Prayer 
 and  Preaching. 
 
 But  chiefly  in  mstter  of  pradical 
 Religion  ,  which  would  be  much  ad- 
 vantaged if  men  were  but  more  free 
 towards  one  another  in  communicating 
 their  doubts,  temptations,  comfcrts^ 
 warming  their  afFcdlions,  and  build- 
 ing up  one  another  by  m.utual  confe- 
 rence. 
 
 2.  That  we  of  this  Place  would  be 
 very  wary  and  careful  both  for  our 
 felves  and   thofe  committed   to   our 
 
 charge, 
 
2  5<5  7he  Ei^h^  Sermon] 
 
 charge,  in   the  right  choice    of  our 
 friends  and  company. 
 
 There  is  nothing  ufually  hath  a  grea- 
 ter influence  upon  a  man's  temper  and 
 carriage,  than  the  company  with  whom 
 he  doth  converfe.  And  hence  is  it  that 
 if  good  and  bad  be  joyned  together  in 
 any  near  fociety  ,  they  either  quickly 
 part,  or  become  ahke.  And,  'tis  the 
 infirmity  of  our  natures,  that  grace 
 in  the  beft  men  is  fo  imperfed,  and  fin 
 fo  powerful,  that  in  the  conjundlion 
 of  good  and  evi!^  the  good  by  a  na- 
 tural courfe  are  more  eafily  corrupted, 
 than  the  evil  redtified. 
 
 We  all  know  that  it  hath  been  the 
 bane  of  many  young  men  fent  hither 
 for  education,  to  miftake  in  the  firft 
 choice  of  their  com.p^ny:  And  'twere 
 well  if  feme  publick  brand  could  be 
 fet  upon  luch  loofe  flagitious  perfons, 
 as  make  it  their  bufinefs  to  feduce  and 
 corrupt  others.  A  Leper  under  the 
 law  was  the  type  of  a  finncr;  snd  he 
 was  to  go  with  his  head  uncovered,  that 
 others  might  know  and  avoid  him. 
 Thefe  ciofe  and  covered  finners  are 
 very  dangerous,  and  may  do  much 
 hurt  by  their  infection  ;  there  is  fcarce 
 any  fuch  to  be  convcrfed  with ,  /2«^ 
 
o«Prov.XIIf.  20. 
 
 »on  aliquod  nolh  vitium,  aut  c<<mmet,dat 
 mt^  mpnmit,  aut  nefcientihus  allinit.  ' 
 Tis  true,  a  man  may  make  good 
 ufe  of  the  worft  company,  by  obferv- 
 ing  the  deformity,  and  hating  the  evil 
 of  them  the  more  ;  but  yet  there  is 
 this  danger  in   the  frequent  converfe 
 
 Tr'^,       0,'    |5"  V^^  ^dge  of  our  zeal 
 and  hate  /hould  be  fomewhat  abated  by 
 cuaom       He  that  with  Lot  vexeth  his 
 Joulmth  the  micked  coKverfation  of  thof- 
 amonga  Avhom  he  lives,  may  in  time 
 be  Jefs  and  lefs  vexed  according  as  they 
 grow  more  familiar  to  him.    Befides 
 converfmg  uith  fuch  will  be  a  means 
 to  make  a  man  fatisfjs  himfelf  with 
 any  low  or  weak  degrees  of  goodnefs 
 (.  which   perhaps  m  comparifon  to  his 
 company  may  be  cofiderabie ;  ).vhereas 
 amongft  thofe  that  are  better,  we  h=>ve 
 ItiU    new    matter   of   imitation     and 
 provocation      'Tis  a   good   rule  of  "a 
 neathen  ,    turn  his  convsrfar'      a;i  /^ 
 melioremfaaurifunt^  iUos'^d^^ittl; gu:s  '''■'' 
 lu potes  facere  meliora.      Chufi  thcfe  for 
 yourmmates,  hyrvhom  you  may  be^JaJe 
 better  your  [dves  ;  admit  Juch  ,  of'^hom 
 yoH  have  any  prohahle  hopes  that  they 
 may  he  mide  letter  by  you. 
 
 M7 
 
 Nothing 
 
2  5  8  T);e  Eighth  Sermon, 
 
 Nothing  is  more  incongruous  and 
 unfuitable  than  for  a  man  that  pre- 
 tends love  to  Religion,  to  delight  in 
 thofe  that  care  not  for  it.  Such  perfons 
 are  of  oppofite  relations  and  principles. 
 Exol  32.  Every  good  man  is  on  the  Lords  fide  y 
 ^^*  the  friend  of  God,    and  confequently  is 
 
 70^.15.15.  bound  to  hate  thatwhkhis  evil.  Wicked 
 P/4/.97.10  men  are  his  enemies ,   the  Sons  of  Belial^ 
 of  their  Father  the  Devil :   Good  men 
 are  fuch  as  walk  with  6od^    and  have 
 iChron.     thtiT  faces  towards  Sion,    Wicked  men 
 '9.  ^       walk  contrary  unto   him ,   and  turn 
 their  backs  upon  him ;  And  therefore 
 fuch  are  by  no  means  fit  to  aflbciate 
 withal. 
 
 On  the  other  fide  ;  Good  men  are  all 
 
 of  a  City,  fellow  Citizens  with  the  Saints ; 
 
 Gal  6. 10.  all  of  a  family  ,  of  the  houP?old  of  faith  ; 
 
 Ephef.  4.    all  of  a  body,  a  body  fitly  joyned  together 
 
 '  •  and  compa^ ,  hy  that  which  every  joynt 
 
 fupplieth.     God  delights  in  them ;  tho 
 
 he  inhabit  eternity,    and  dwells  in  that 
 
 high  and  lefty  place,  yet  he  hath  re- 
 
 {^t(X  to  thofe  of  humble  and  contrite 
 
 Deut.-^r.g.  fpirits.     They  are  ftyled  his  portion^  his 
 
 Exod.i^.s  inheritance  ;  a  peculiar  treafure  unto  hir/i^ 
 
 mm,  12.  f^a  j^^jrly  IqIq^jqJ  of  his  foul:  he  fets  apart 
 
 pfal  4. 3.  fhe  man  that  is  godly  for  himfelf.     They 
 
 that  do  not  love  fuch  company  here, 
 
 have 
 
owProv.  XIII.  10.  ijp 
 
 have  little  reafon  to  expedl  that  they 
 fhall  enjoy  communion  with  them 
 heareafter. 
 
 A  man  may  examine  the  choice  of 
 his  friends  by  this  Rule:  Suppofe  he  . 
 were  in  fome  great  exigence,  wherein 
 there  were  no  help  to  be  expeded  but 
 from  heaven  ,  can  he  then  with  any 
 confidence  fend  to  his  ufual  compani- 
 ons to  relieve  him  with  their  prayers? 
 It  may  be  he  could  heretofore  freely 
 difcourfe  and  jeft  v*ith  them,  but  are 
 they  fit  to  pray  for  him  ;  If  not,  this 
 may  convince  his  confcience  that  he 
 had  made  a  bad  choice. 
 
 3.  That  we  would  labour  for  thofe 
 fpecial  qualifications  and  abilities 
 which  may  render  us  acceptable  and 
 ufeful  in  our  converfing  with  others. 
 
 There  are  four  conditions,  amongft 
 many  others,  that  are  more  efpecially 
 fuitable  to  this  purpofe, 
 
 I.  A  reaJtnefs  to  communkate ,  ac' 
 cording  to  the  gifts  we  have  rece'ivdy 
 fo  miniHrhg  the  fame  one  to  another 
 as  good  ftewards  of  the  mantiold  grace 
 of  Gcd,  There  is  much  envy  and  nar-  iPet.^.io, 
 rownefs  of  fpirit  in  that  clofe  reler- 
 ved  humour  which  fome  men  have  ; 
 \S'\ib  confine  all  vheir  gifts  to  themr 
 S  %  fclves/ 
 
l6o  The  Eighth  Sermoyl., 
 
 felves  ,  8S  if  they  fliould  lofe  their  owo 
 knou ledge  by  communicating  of  it. 
 Such  men  Uve  to  thsmfelves ,  as  if  they 
 were  not  membtrs  of  a  body. 
 
 2.  Humility,  That's  a  fcciablegracej 
 lovely  in  it  ftlf,  anc  acceptable  to  rJl : 
 ft  firs  a  man  both  to  learn  and  to  teach  ; 
 fuch  an  one  will  not  contend,  cenfure, 
 difdain ,  but  is  kindly  affedioned  to 
 others,  cdeeming  better  of  them,  than 
 of  himfelf^ 
 
 3.  Prudence^  in  diflinguifliing  of 
 mens  tempers,  prejudices,  infirmities; 
 in  difcerning  of  the  right  feafons  and 
 advantages  to  do  good  amcngft  them  i 
 Teaching  a  man  fuch  an  amiable  and 
 alluring  facility  ,  u  hereby  he  may  in- 
 fmuate  into  the  aiicdions  of  others, 
 and  the  mere  eafily  provoke  them  to 
 love  and  good  works. 
 
 4.  Ingenuity  y  2iVA  candor  of  difpoji tic  ft  y. 
 in  owning  of  our  own  weakneiTes  or 
 faults,  another's  gifts  cr  prehetninences. 
 A  fobriety  and  calmnefs  of  fpirir  ^ 
 in  fufpending  raih  cen fu res ,  bitter 
 expreffions,  or  whatever  may  exafpe- 
 inte;  Fcrbcari^ig  cue  ancther  in  iove^ 
 Ti' ere  is  in  fome  good  men  fuch  a 
 fovvcr  and  rigid  ftveaty  ,  (uchaprone- 
 nch  to    cenlure,  as  rr.akes  them  lefs 
 
 ac- 
 
on  Prov.  XIII.  20,  261 
 
 acceptable  and  ufefu!  in  their  fociety, 
 and  deprives  them  of  many  opportuni- 
 ties of  doing  good  to  others. 
 
 I  can  but  name  thefe  particular's  ; 
 each  of  them  would  deferve  to  be  more 
 largely  infifted  upon ,  as  being  fo  very 
 fuitable  and  neceflary  for  us  of  this 
 place.  But  I  [peak  to  v/tfe  r/ien^  and  am 
 loath  any  further  to  trefpais  upon  your 
 patience  :  So  then  the  fubflance  of  what 
 has  been  faid  is  rhis,Thst  fociety  being  fo 
 neceflary  to  humane  nature,  and  the  ad- 
 vantage or  prejudice  fo  very  great  as  to 
 our  v/ei!  or  iil  being,  occording  to  our 
 choice  of  luch  friends  with  whom  we 
 do  moil  familiarly  converfe,  Therefore 
 will  it  concern  men  to  be  very  cautious 
 and  wary  in  this  Matter. 
 
 And  if  they  would  render  themfelves 
 ufeful  and  acceptable  to  others,  it  muft 
 be  by  being  wife  and  virtuous  and  reli- 
 gious perfons.  Thofe  only  who  are 
 good  in  themfelves  being  capable  of  do- 
 ing good  toothers. 
 
 The  End  of  the  Eighth  Sermon. 
 
 S  J  The 
 
z6i 
 
 The  Ninth  Sermon, 
 
 E  C  C   L  E  S.       IV.  9. 
 
 TTi?o  are  better  than  one. 
 
 /^"'jl "^  Hough  the  general  defign  of 
 
 I         this  Book  be  lufficiently  plain 
 
 ■  J  and  obvious,  being  a  difcourfe 
 from  the  moll:  profound  Prin- 
 ciples of  Reafon  and  Philofophy ,  ^e 
 fummo  bono  ;  yet 'tis  not  eafie  to  find  out 
 the  particular  connexion  in  many  parts 
 of  it. 
 
 In  the  eighth  verfe  of  this  Chapter  ^ 
 the  Wifeman  enters  upon  a  defcription 
 of  themiferiesof  a  covetous  life,  which 
 he  fets  forth  under  thefe  three  confide- 
 rations.  i.  His  drudgery  and  exceffive 
 toyl,  becaufe  there  is  no  end  of  his  labour  ; 
 neither  is  his  eyes  fatisfied  with  riches.  A 
 very  proper  expreflion  that,  Concerning 
 fatisfying  the  eye ;  that  being  the  only 
 enjoyment  that  a  mijer  hath  of  his  cftare, 
 S  4  namely, 
 
2^4  '  The  Kinth  Sermon^ 
 
 namely,  that  he  can  look  upon  it  as  his 
 own;  and  no  wonder  if  his  labour  be 
 endlefs,  if  he  muft  ftill  drudge  on  till 
 he  hive  got  enough  to  fatisfie  his  eye, 
 2.  H]s  ificorfjjderate^efs,  in  that  he  doth 
 hereave  his  foul  of  goojj  that  is,  deprive 
 himfelf  of  the  benefit  which  he  might 
 have  in  a  cheerful  fruition  of  his 
 pofleflions ;  snd  yet  he  asks  not  for  whom 
 do  I lahouy  >  that  is,  he  doth  not  difpofe 
 them  to  any  end;  he  neither  ufes  them 
 himfelf  while  he  lives,  nor  knows  who 
 fliall  enjoy  them  when  he  dies.  3.  His 
 folitarinejs :  There  is  one  alone ^  there  is 
 not  afecond^yea^  he  hath  neither  child  nor 
 Ircther  ;  that  is,  he  is  a  forlorn  friendlefs 
 mm,  without  the  benefit  and  help  of 
 fociety.  Which  kind  of  mifery  the 
 Wifeman  t<<kfS  pains  to  fct  forth,  by 
 commending  the  contrary,  ihewingthe 
 advantage  and  convenience  of  a  locia- 
 ble  life  ;  \s  hich  is  firfi  generally  aflerted 
 in  the  words  of  the  TVx/,  Two  are  letter 
 than  one :  Then  particularly  illuftrated 
 by  ibme  common  inflances,  to  fhew 
 the  advantage  of  fociety  ,  both  to  the 
 attaining  o[  good,  and  the  prevencing 
 and  avoiding  of  evil.  There  is  in  fuch 
 a  condition,  mutual  gain  \  men  rid  more 
 work  when  joyned  in  fociety ,  and  fo 
 
 in- 
 
0/z  Ecclef.  IV.  9.  16^ 
 
 increafe  their  reward,  v-  9.  mutual  help 
 in  their  infirmities^  lifting  one  another 
 when  they  fatly  v.  10.  In  ihdt  defers  and 
 wants^  warning  one  another,  v.  11.  in 
 their  clangers ^  in  refped:  of  enemies, 
 whom  an  united  ftrength  may  more 
 effedually  withftand,  v.  11. 
 
 The  words  of  the  Text  are  for  the 
 [cope  and  matter  intended  to  aflert  the 
 advantages  of  friendfhip  and  a  fociable 
 life.  For  the  »2^«»^r  of  them,  they  are 
 in  figurative  expreffions  ;  the  force 
 of  which  I  lliall  endeavour  to  explain 
 both  Negatively^  and  Tofitively. 
 
 I.  Negatively :  i.  By  two  is  not 
 meant  any  kind  of  muhitude  5  there 
 may  be  too  much  of  this,  as  well  as 
 too  little.  No  where  is  there  iefs  en- 
 joyment of  a  mans  felf  than  when  a  man 
 is  opprefled  with  clients  and  vifitants. 
 
 And  according  to  this  conftrudion 
 the  Words  ihould  be  inverted  ,  and  v.'e 
 might  truly  fay  One  were  better  than 
 Two,  retirednefs  than  multitude.  Again, 
 by  Two  is  not  meant  any  kind  of  fociety 
 or  friends :  Not  companions  in  iniquity, 
 as  were  Simeon  and  Levi ,  this  is  rather 
 a  conf piracy  than  a  company  •  and  though 
 fuch  do  ajfociate  themfelveSy  yet  they  fh all 
 he  broken  in  pieces^  Ifa,  8.  9.  Though  they 
 
 joyn 
 
i66  The  Ninth  Sermon y 
 
 joyn  hand  in  hand ,  yet  they  fhall  not  go 
 mpunifhed  ^  Prov.  ii.  2 1,  z.  By  One 
 is  not  meant  any  kind  of  folitude  or 
 privacy ;  not  fuch  as  is  oppofed  to  that 
 hurry  of  bufinefs  which  men  in  pub- 
 lick  imployments  are  expofed  unto  : 
 Thofe  continual  buftles  and  imbroil- 
 mcnts,  whereby  a  man  is  hindred  from 
 retiring  into  or  being  acquainted  with 
 himfelf.  For  according  to  this  con- 
 ftrudion,  the  words  ihould  be  inverted, 
 and  we  might  fay  One  were  better  than 
 Two^  privacy  and  retirement  than  multi- 
 tude and  tumult :  Again  by  One  here,we 
 are  not  to  underftand  unity,  and  by  Two 
 divifion^  as  thofe  expreffions  do  fome- 
 ABsT^^^.  times  fignifie  :  For  unity  is  much  better 
 than  divifion  \  upon  which  account  the 
 Fjthagorean  Philofophers ,  amongfl: 
 their  other  myftical  traditions  concern- 
 ing numbers,  were  wont  to  fet  a  note 
 of  infamy  upon  the  number  two^  becaufe 
 it  was  the  firft  departure  from  unity. 
 
 z.  Pofitively  :  i.  By  Two  is  meant 
 fuch  as  have  the  mutual  help  and  be- 
 nefit of  one  another,  being  linked  toge- 
 ther in  the  bonds  of  friendfliip  ;  among 
 whom  thofe  are  efpecially  to  be  com- 
 prehended who  are  joyned  by  that 
 nearer  and  more  facred  union  of  Mar^ 
 
 riage. 
 
on  Ecclef.  IV.  9*  ^^7 
 
 triage.  X.  By  Orie  is  meant  fuch  an  one 
 as  lives  in  a  forlorn  defolate  condition, 
 neiher  loving  any,  nor  being  loved  by 
 any  but  himfelf  ;  without  the  privilege 
 of  a  friend  to  affift  his  labours,  fettle 
 his  fears ,  eafe  his  griefs,  and  augment 
 his  comforts.  So  that  the  true  meaning 
 of  the  words  may  be  comprehended  in 
 this  Propofition. 
 
 that  thefociahle  life  of  a  friend  is  much  Prop. 
 more  advantageous  than  to  live  alone,  'Tis 
 a  principle  this  ,  that  hath  fo  clear  evi- 
 dence for  it  in  the  very  light  of  nature, 
 that  it  might  be  needlefs  to  urge  for  it 
 any  Scripture-authority.  ^ 
 
 'Tis  upon  this  ground  that  the  Phi- 
 lofopher  doth  defcribe  a  man  to  be  X^m 
 ^7n)?viTiytsVi  a  fociahle  creature^  as  if  this  did 
 belong  to  the  effence,  and  were  one  of 
 the  properties  of  humane  nature. 
 
 Adam  himfelf  in  the  (late  of  inno- 
 cence could  not  be  happy  (  though  in 
 Paradife  )  without  a  companion.  Not 
 to  mention  any  thing  of  that  tre- 
 mendous myftery  of  the  Trinity  of 
 Perfons  in  the  Vnity  of  the  Godhead. 
 
 As  for  that  imaginary  Wtjeman  of  the 
 Stoicks  whom  they  luppofe  to  be  clapt 
 up  m  fom^  dark  dungeon,  lofl  in  feme 
 dtfoiate  Ifland,   }et  then  he  ihall  enjoy 
 
 fuch 
 
2  6Z  T-'he  Klinth  Sermon, 
 
 fuch  a  kind  of  happinefs  as  God  Jilm- 
 felf  would  do  if  the  the  world  were  de- 
 ftroyed,  acquiefcit fihi,  cogitationilus  fuis 
 tr  adit  us  —  in  fe  reccnditur ,  [earn  efi  : 
 Befides,  that  this  is  but  boafting,  and  an 
 imaginary  Idea  of  fuch  a  ftarc  of  per- 
 fedion  as  no  man  perhaps  ever  did 
 or  ihall  attain  unto.     They  themfelves 
 do  likewife  acknowledge,  that  though 
 their  Wifeman  be  feipfo  content  us,  yet 
 mavult  amicum.    Though  he  may  make  feme 
 jhift  without  a  friend,  yet  he  had  much 
 rather  have  one ;  and   therefore  blame 
 fuch,    ^iii  fapientem  intra   cutem  fuam 
 cngunt,   who    would    deny    him   this 
 privilege,  and  conffne  him  tohim/eif. 
 
 There  are  three  things  of  great  con- 
 fequence  to  the  comfort  and  faftey  of 
 life.      I .  The  retlifying  of  our  judgments. 
 2.    The  regulating  and  comfofing  of  our 
 paffions.     3.    The  affijiance  of  cur  lahmrs. 
 Now  the  icciablehieof  a  friend  wiii  bp 
 vtx^'  advantageous  in.  all  thefe  r^ii^itSts. 
 I.   For  the  r  edifying  of  our  judgments  ; 
 that  we  may  have  a  true  notion  of 
 things  and   bufinefs,   and  be  able    to 
 jadge  what  is  moll  fit  and  expedient 
 m    feveral    cafes    and    circumftances. 
 There  are  two  general  defeds  which 
 i\\^   underilandings  of  men  are  Iiab!e 
 unto.  CoHjaliondini  Error.  i.  Ccn^ 
 
on  Ecclef.  IV.  9^  26^ 
 
 tXonfufion ;  when  our  minds  are  over- 
 U'helmed  wiih  tumultuous  thoughts 
 for  want  of  being  methodized  and  di- 
 gefted  by  the  relation  of  them.  A  man 
 will  be  apt  to  run  away  with  vain  Chi- 
 mcerd^s^  with  weak  and  flit  projedts, 
 whilft  they  remain  meerly  in  (pecula- 
 tion and  in  thoughts;  whereas  when 
 they  are  put  into  words  in  our  relation 
 of  them  to  orhers,  the  weaknefs  and 
 defeds  of  them  will  prefently  appear. 
 
 So  that  a  man  had  better  (  faith  a 
 i^ohle  Author^  difcourfe  to  a  flatue  or 
 pitiure ;  than  fuffer  his  tkoughts  to  pafs  in 
 a  [mother.  So  that  herein  lies  one  fpe- 
 cial  advantage  of  friendfliip ,  that  a 
 man  hath  the  liberty  of  comjnunicating 
 his  fecret  thoughts,  and  thereby  clear- 
 ing them  up  to  himfelf. 
 
 z.  He  hath  hereby  likcvvife  the  be- 
 nefit of  faithful  CQunfel  to  dired:  liim 
 againft  tht  error  of  his  thoughts.  Tis 
 an  ufual  Saying,  phts  vident  ccuii  quam 
 ochIhs  ;  two  e)es  fee  more  than  cr^e :  And 
 a  fianderhj  many  times  difcerns  that 
 which  a  bGittr  gar/tejrer  overlcroks.  Men 
 are  ufually  very  panial  in  judging  of 
 things  wherein  they  are  concerned  , 
 according  to  their  inclinations  and  in- 
 terefts;    apt  to  glofs  them  over  with 
 
 fuch 
 
270  The  Ninth  Sermon, 
 
 fuch  appearances  as  may  beft  fute 
 with  their  own  advantage  ;  and  there- 
 fore in  fuch  cafes  they  have  need  of 
 the  help  of  others.  No  wife  man  will 
 in  a  bufinefs  of  moment  truft  to  the 
 advice  of  a  flatterer  ,  becaufe  fuch  an 
 one  will  be  fure  to  tell  him  what  will 
 pleafe  rather  than  what  will  profit ; 
 why,  for  the  fame  reafon  neither  Ihould 
 he  truft  to  himfelf  in  fuch  cafes,  for 
 Maximus  quifque  adulator fihi ,  every  man 
 naturally  is  his  own  greateft  flatterer :  Nor 
 will  a  Stranger  be  fit  for  this  work  of 
 counfel ,  becaufe  fuch  an  one  may  not 
 know  the  whole  ftate  of  our  bufinefles, 
 the  feries  and  circumftances  of  our 
 affairs :  Or  if  he  do  ,  yet  we  can  have 
 no  fecurity  of  fuch  an  one's  faithfulnefs, 
 but  that  he  may  be  apt  to  warp  and 
 bend  his  counfels  for  his  own  private 
 ends.  'Tis  true  indeed,  Books  will  give 
 impartial  counfel,  without  flattery"  or 
 felf-feeking  :  But  there  may  be  thefe 
 inconveniences  in  fuch  counfel;  that 
 'tis  not  like  to  be  fo  fuitable  to  our  par- 
 ticular occafions  ,  in  all  the  various  cir- 
 cumftances of  them;  nor  fo  hvely  and 
 efficacious  as  to  the  operation  of  it. 
 And  though  good  Books  may  in  fome 
 fenfe  be  faid  to  be  good  friends  and 
 
 eotfn- 
 
on  EccleC  IV.  9.  17 1 
 
 counfellors,  yet  they  are  dead  ones; 
 whereas  the  advice  of  a  faithful  friend 
 hath  in  it  a  rf  medy  againft  all  thefe 
 inconveniences;  Such  an  one  will  nei- 
 ther flatter  us,  nor  ferve  his  own  ends; 
 His  wifdom  and  fidelity  will  be  ready 
 to  help  us  up  when  we  fall ,  v.  i  o.  and  to 
 warm  us  with  vigor  when  we  are  flack 
 and  remifs,  t.  ii. 
 
 2.  Hence  likewife  in  the y^cW  place 
 may  we  expedt  the  beft  help  for  the 
 regulating  and  compofing  of  our  pajftons. 
 That  which  for  the  moft  part  proves 
 the  greateft  difturbance  to  the  peace 
 and  quiet  of  our  lives,  is  from  the  dif- 
 orders  and  viciflitudes  of  our  paffions, 
 whereby  the  mind  is  kept  continually 
 out  of  frame.     What  betwixt  the  frenzy 
 of  anger,  the  ague  of  hopes  and  fears, 
 the  feaver  of  love,  the  confumption  of 
 envy,  our  minds  are  kept  in  a  con- 
 tinual difcafe  and  diftemper.     So  that: 
 whatever  will  conduce  to  the  preferv- 
 ing  of  thefe  in  a  compofednefs  and  har- 
 mony ,    rnuft  needs  be  of  great  confe- 
 quence    to    our    well-fsre  :    And    the 
 focieiy  of  a  friend  may  be  very  proper 
 and  effedual  to  this  purpofe  ;    not  only 
 for  the  liberty  we  have  hereby  of  brea- 
 thing out  our  fecret  troubles,  prevent- 
 ing 
 
2r-^a  7 he  Ninth  Sermon 
 
 ing  that  inward  reftraint  and  fuffoca- 
 tion  whereby  they  would  be  multiplied, 
 and  by  his  counfel  (  which  I  mentioned 
 before  5 )  but  upon  this  account  likewife, 
 that  fuch  an  one  will  help  to  bear  a 
 part  with  us  ,  and  fo  lighten  us  of  our 
 burden  by  his  compaffion,  and  fo  the 
 lefs  will  come  to  our  fliares. 
 
 The  PaJ/Ioffs   may   be   diftinguiflied 
 into  two  kinds ;  fuch  as  are  more  v/o/e^f^ 
 troublefome  and  unnatural,    referring 
 to  evil;  as  A^ger,    Fear,    Grief,    &c. 
 Others  more  k/^iMy  and  natural ,  rela- 
 ing  to  that  which  is  gocj,  and  confe- 
 quently   have  a  greater    agrecablencfs 
 toourdefires;  zsLove,  Hope,  Joy^  &c. 
 Now  the  firfl  of  thefe  are  by  the  help 
 of  a  friend  abated  and  weakened,  the 
 fit/jer  ftrengthened  and  confirmed,   and 
 loth  ways  our  quiet  much  promoted. 
 And  the  reafon  of  this  difference  is 
 founded  in  nature  :    Z/mofi  flrengthens 
 any  thing  that  is  natural ,  and  weakens  all 
 violent  imprefions.     That  which  adds  to 
 the  vigor  of  any  living  Creature,  doth 
 both  fit  it    for  its  natural  operations, 
 and  likewife  to  repel  any  priECernatural 
 injury  or   violence.     Thus  likewife  is 
 it  in  thofe  things  which  concern  the 
 mind  5  the  union  of  a  friend  doth  help 
 
 to 
 
on  Ecclef.  IV.  9.  273 
 
 to  ftrengthcn  us  in  matters  agree- 
 able to  our  natures,  and  to  weaken 
 thofc  which  are  repugnant.  We  <^/- 
 *vUe  to  a  friend  our  griefs ,  and  fo  Ji- 
 tninilh  them  j  we  communicate  our  joys, 
 and  fo  increafe  them. 
 
 3.  The  fociable  life  of  a  friend  is 
 likewife  advantageous  to  us,  for  the 
 ajftflauce  of  us  in  cur  labours  ;  in  refped: 
 of  thofe  many  hazards  and  difficulties 
 we  fhall  meet  with  in  our  feveral  im- 
 ployments  5  we  may  by  this  help  be 
 carried  on,  i.  With  greater /i/^^y  and 
 confidence,  z.  With  greater  cheerful^ 
 nefs  and  vigor,  3.  With  greater  fuc» 
 cefs  and  advantage  ;  and  that  both  in 
 fecular  ^nd  fpiritual  affairs. 
 
 I.  With  greater  yi/^/y  and  confidence : 
 Which  the  Pfz/d'w^;^  doth  take  particu- 
 lar notice  cf  in  this  place ,  under  a 
 twofold  inftance.  i.  Of  two  travelling 
 together^  and  if  one  of  themfall^  the  other 
 will  lift  him  up ;  hut  woe  to  him  that  is 
 alone  when  he  falleth  ,  for  he  hath  not 
 another  to  help  him-,  that  is,  if  there  be 
 any  evil  which  befalls  a  folitary  help- 
 lefs  perfon,  he  may  irrecoverably  fink 
 under  it,  whereas  another  iiianuiil 
 find  fupport  and  relief  from  the  help  of 
 a  friend,  z,  Oi^ two  contending  together  ; 
 T  that 
 
274  ^'^^  Ninth  Sermon^ 
 
 that  oppofition  which  may  be  too 
 ftrong  for  one,  may  be  withftood  and 
 overcome  by  two.  Which  was  the 
 confideration  wherewith  Joai  and  his 
 Brother  Aiifhai  did  encourage  one  ano- 
 ther, X  Sam.  10.  II.  If  the  Syrians  he 
 too  firong  for  me^  then  thou  fhalt  help  me ; 
 hat  if  the  Ammonites  he  too  flrong  for 
 theCy  then  will  I  come  and  help  thee. 
 Whereas  thofe  that  live  without  this 
 mutual  entercourfe  of  friendly  offices , 
 muft  be  fingly  expofed  to  all  kind  of 
 hazards.  The  ftrongeft  guards  are  but 
 weak  protediions,  in  comparifon  to 
 love  and  friendlhip :  Ah  ipfisarmis  inter 
 arma  periculur/t  eft.  Thofe  very  arms 
 which  ihould  defend  us  and  be  for  our 
 faftey,  may  be  turned  againft  us  and 
 prove  our  ruine. 
 
 l^cn  fie  excuhice^  nee  circumflantta  tela^ 
 Quam  tutatur  amor  —  faith  Claudian. 
 
 And  'tis  true  this,  in  rcfped:  of  y^/Vi- 
 tml  affairs  as  well  as  civil \  we  may 
 proceed  in  our  duties  with  greater 
 fafety  upon  this  account.  Solitarinefs 
 is  a  time  of  advantage  for  Satans  temp- 
 tations. He  fet  upon  Eve  when  alone, 
 and  our  Saviour  when  in  the  defart  .• 
 
 This 
 
on  Ecclef.  IV.  9.  275 
 
 This  tempts  the  tempter  ,•  Om;g/a  mlzs 
 mala  folitudo  perfuadet ^  faith  Seneca: 
 Nothing  fo  milchievous  but  this  may 
 be  a  temptation  unto.  Tis  an  old  fay- 
 ing ,  He  that  gives  himfelf  up  10  folitude, 
 muft  be  aut  Deus  aut  Damon^  either  he 
 mufi:  have  a  felf-fufficiency  as  God^  or 
 elfe  Satan  will  make  him  as  bad  as 
 himfelf.  We  are  dependant  creatures, 
 and  fliail  always  in  this  world  ftand  in 
 need  of  mutual  help  from  one  an- 
 other. 
 
 2.  This  will  help  to  carry  us  on 
 with  greater  cheerfulnejs  and  uivactty 
 in  our  mfinefs.  Society  and  mutual  en- 
 couragement, will  deceive  the  tediouf- 
 nefs  of  our  labour,  and  cheer  us  up 
 againll:  all  the  troubles  and  oppofitions 
 we  meet  with.  'Tis  one  of  the  main 
 ends  of  friendlliip,  this  ,  to  ftand  by 
 and  comfort  a  man  when  he  is  in  di- 
 ftrefs.  'Twas  the  cuftom  of  ancient 
 rimes,  for  friends  to  meet  together 
 for  this  very  purpofe;  which  was  the 
 occafion  of  the  vifit  which  JoFs  friends 
 made  to  him  ,  in  the  time  of  his' affli- 
 ction, A  friend  is  made  for  adverfity^ 
 faith  the  W'tfeman,  'Tis  no  difficult 
 matter  for  a  man  to  be  full  of  zeal  and 
 afTedion,  whiift  all  things  are  well  ^ 
 T  %  and 
 
1^6  The  K'mth  Sermoii, 
 
 and  profperous ,    snd  there  is  no  temp^ 
 tarion  to  the  contray  ;  bur, 
 
 Ovid  de     Cum  Deus  int omit t.  non  fe  fahJucere  mmbo^ 
 
 Trift.  Ub.       r  f     s        s  n       '  -  1  r    -    i- 
 
 5.eL  15.    ^^^  demum  ejt  pietaSy   tcl  Jccialis  amor. 
 
 we  are  to  expect  from  others  ,  who  do 
 not  (land  in  the  relation  of  friends, 
 that  they  fliouid  not  own  us  in  our 
 troubles,  but  eftrnnge  themfelves  from 
 us ,  left  they  hkevvife  fiiould  partake 
 cf  cur  mifcry.  Like  an  herd  of  Deer, 
 who  wiil  puili  away  any  of  their  fel- 
 lows that  is  wounded.  But  he  that  is 
 a  real  friend,  will  then  take  occafion 
 to  msfiifeft  his  fidelity  .•  Upon  which 
 account  it  is  that  the  privilege  of  friend- 
 Irjp  hath  been  always  efieemed  one  of 
 the  greateft  comforts  of  life.  How 
 f  leaf  ant  is  it  for  brethren  to  live  together 
 in  unit  J  I  Pla!.  133.  i.  As  Oyntment 
 and  perfumes  re  Joyce  the  heart,  fo  doth  the 
 fweetnefs  of  a  mms  friend  ^  Pro  v.  27.  9. 
 And  for  the  fame  resfon  is  it,  that  the 
 lofs  cf  fuch  Relations  is  to  be  efieemed 
 as  one  of  the  greateft  afflidions  that 
 we  are  capable  of;  lofing  a  part  of 
 our  felves,  which  cannot  be  without 
 much  pain  and  grief  Which  made 
 David  fo  bemoan   the  death   of  his 
 
 friend 
 
on  Ucckr.  IV.  9.  277 
 
 friend  Jo^iathatj  in  ihofe  psthetical  com- 
 plaints ;  /  am  Jiiirejfsd  for  thee,  my  Bra- 
 ther  Jonathan,     very  pleafmt  h^fi  thou 
 he  en  uuto  me  ^  thy  love  to  me  was  wonder- 
 ful,  p^JJi^g  the  love  ofivor/ien,  %Sxvc\,  1.26, 
 'Tis  lo   likewife   as  to  cur  fpiritual 
 conditions,    the   fociety   of  Chiriflian 
 friends  being  one  main  branch  of  the 
 Commnnion  of  Saints.     Which  is  ,    next 
 to  the  favour  of  God  and  tlie  coiriforc 
 cf  a    good    confcience ,  the    greateft 
 privilege    we    enjoy    on    this    (idc    of 
 heaven.     Befides  their  good  example.^, 
 we   have   iikewife   their  counfel    and 
 their  corBforfs  to  QirtCz  and  fuppcrt  us 
 in  the  performances  of  our  du^y  :    And 
 this  is  the  work  of  an  Angel ^    nay  of 
 God hmfelf,   the  Son  being  ftyled  the 
 Conncelhr  y  Ifa.  9.    6.     And  the  Holy 
 Ghoft  the  Comforter :  So  xhzi  by  tins 
 means,  one  friend  may  be  as  an  Angel^ 
 nay  as  God  to  another.     Our  S^viur  him- 
 felf,  though  he  uere  alifufficient,  yet 
 when  he  was  in  his  agony,   thouglit 
 fit  to  make  ufe  of  the  comfort  of  an 
 Angel.     And  as  for  the  power  of  fuch 
 to  excife  us  unto  duty  ,  the  Wifeman  ^-^^  *'-• 
 hath  well  exprefled  it,    Piyv.  27.  17.  ^" 
 As  hon  fharpens  Iron^  [0  doth  a  nian  his 
 friend :  Upon  \vhich  account  the  Avoflle 
 T  3  ex- 
 
278  7 he  TSLinth  Sermon^ 
 
 exhorts  to  confider  one  another  to  provoke 
 unto  love  and  good  works  ,  exhorting  one 
 another^  Heb.  10x4,  2 j. 
 
 3.  This  will  mMch  promote  the  fuccefs 
 ofourlahurs^  an  i  procure  for  us  a  better 
 reward,  in  the  i;fr/^  of  the  Text.  When 
 fevei'al  heads  and  hands  joyn  together 
 in  mutual  fellowihip,  their  nffairs  are 
 managed    with    greater    wildom,  and 
 end  with  better  fuccefs :    Vn  unita  for^ 
 tier.     And  this  is  more  peculiarly  true 
 in    fpiritual    fervices.     Though    God 
 doth  always  hear  men  when  we  pray 
 to  hirn  in  fecret  and  alone,  yet  he  hath 
 promifcd  that  when  two  or  three  are  ga- 
 thered together  in  his  name,  he  will,  after 
 a  more  elpeciil  manner ,  ie  in  the  midfl 
 of  them ;    which   made   Sc.    ?aul    io 
 earneftly     defire   the    prayers  of    the 
 Romans,  c:/jb-ccy:i)vi^cc^,  that  they  might 
 wrtflle  together  with  him^  Rom.  i^.  30. 
 and  fo  more  effi.(3:ua!!y  prevail.     'Twas 
 for  this  reafon  that   cur  Saviour  fent 
 out  his  difcipks  two  hy  two^  that  fo  they 
 might  more  fuccefsfuiiy  advantage  one 
 another  in  the  work  of  their  miniftry. 
 You  know  the  (lory  of  King  Joajh,  how 
 te  profpered  in  all   his  affairs  during 
 the  life  of  his  good  friend  Jehoiada  ; 
 but  after   his  death,    he  revoked  to 
 
 Idolatryj 
 
onEcckL  IV.  9.  279 
 
 Idolatr)^,  and  with  an  ungrateful  cru* 
 elty  flew  the  Son  of  Jthoiada  for  re- 
 proving his  apodacy  ;  after  u  hich  no- 
 thing profpered  with  him  ,  but  having 
 been  firft  fpoilcd  by  the  Syrians,  iie  was 
 Jlainhy  his  own  fervantSy  i  Chron.  24. 
 From  ail  which  the  truth  of  the  Pro^ 
 pofiticn  may  fufficiently  appear  ,  that 
 the  foci  ah  le  life  of  a  friend  is  in  many 
 refpetls  much  mdre  advantageous  than  to 
 live  alone, 
 
 I .  For  the  Application  of  this ;  it  may 
 in  the  firO:  place  ferve  10  convince  fuch 
 as  pretend  to  this  relation ,  of  the  ob- 
 ligation they  are  under  to  obferve 
 thofe  mutual  offices  of  friendfliip 
 towards  one  another  ;  of  counfelling 
 them  in  their  difficuldes,  bearing  a 
 fliare  with  them  in  their  feveral  con- 
 ditions ,  rejoycing  with  theni  in  their 
 joys,  and  grieving  with  them  in  their 
 griefs ;  afliiiing  them  in  their  labours : 
 Without  which  all  the  profedlons  of 
 love  and  fervice,  are  but  words  of 
 courfethat  vaniih  into  air,  and  fignify 
 nothing.  Nay  thofe  near  Relations  of 
 P^rf»/,and  Ci?///and  Brother^  and  which 
 is  nearer,  for  which  a  man  is  to  forfake 
 all  other,  that  conjugal  relation  of 
 Hushand  and  V/ife^  are  only  valuable 
 4  upon. 
 
aSo  The  Ninth  Sermon, 
 
 upon  this  account,as  they  ^refriefjJs,^nd 
 without  this  they  are  but  empty  names, 
 Deut  I  'i.6JfthyBrother,th£  Son  of  thy  Mo- 
 ther^  or  the  Son  of  thy  Daughter^  or  the  wife 
 of  thy  IfoforrJ ,  or  thy  frknd  that  is  as  thy 
 cwnfouL  This  laft  is  the  higheft  ftep  in 
 the  gradation  :  All  the  other  relations 
 continue  ,  though  n^ixed  with  unkind- 
 nefs ,  but  this  lafc  implies  dearnefs  in 
 the^very  effenceofit^  and  is  altogether 
 infeparable  Uom  it,  A  man  may  be  a  Fa- 
 ther^ Son,  Hushand,  and  without  loving, 
 but'tis  not  pofiible  for  him  to  be  -^friend 
 without  love  and  friendfliip. 
 
 2.  And  that  we  may  be  thus  mu- 
 tually helpful ,  to  fuch  as  we  profefs 
 friendfliip  to,  we  fliould  labour  for 
 thofe  due  qualifications  requifite  to 
 fuch  s  condition.  Ot  thefe  I  fhall 
 reckon /£?«r. 
 
 I.  There  muft  be  true  love^  which  is 
 ftyled  the  hond  of  perfeciicn^  omihcf/J^ 
 ^  7TA«ie!r/iT©-,  Colof.  5.  14.  The  only 
 bond  that  c^vi  make  a  perfed:  union. 
 As  two  pieces  of  Iron  will  never  be 
 perfeftiy  hammered  together ,  unlefs 
 they  are  both  red  hot  \  lo  neither  will 
 two  minds  be  joyned  together  in  fuch 
 en  helpful  union  ,  unlefs  they  are  both 
 warmed  with  the  fame  heats  of  af- 
 •  '  fedlion 
 
owEccIeC  IV.  9.  281 
 
 fedion.  That  kind  cf  amity  Vv'hich 
 is  founded  wholly  upon  private  ends, 
 negotiatio  efl^  mn  amicitia^  it  is  traffick 
 but  x\oi  friend  (hip. 
 
 2.  kwije  freedom,  not  to  conceal  any 
 thing  that  may  be  beneficial,  though  it 
 may  prove  dillafteful .  Anprofe^urmfim 
 fjefcio,  malum  fucceffum  mihi^  quam  fidera 
 deejje.  When  we  are  uncertain  of  the 
 iflue  of  our  admonitions  ,  yet  this  we 
 may  be  fure  of,  that  Vij  letter  to  he 
 without  fuccefs  en  his  part ,  than  fidelity 
 on  cur  own, 
 
 3 .  Patience  :  Make  no  friendfhip  with 
 an  angry  man^  and  with  a  furious  man  thou 
 fhaltnot  go,  Prov.  22,  24.  Short fpirited 
 men,  are  neither  good  Counfellors  nor 
 Comforters.  God  is  fa  id  rpczzro^cper,  to 
 fuffer  and  hear  long  with  the  manners  of 
 his  people  in  the  wildernefs,  A^s  13. 
 18.  And  the  Apoflle  injoyns  men  to 
 pcflefs  their  fouls  in  patience.  Imply- 
 ing, that  he  that  isout  of  patience,  isout 
 of  the  pofleffion  of  his  own  foul ;  and 
 therefore  will  not  be  fit  to  take  care  of 
 another's. 
 
 4.  Conflancj^  to  hold  out  in  all  ^ilt^ 
 and  conditions,  without  deferting  him 
 in  trouble.  To  forfake  a  friend  in  his 
 diftrefs,  argues  a  man  to  have  much 
 
 bafenefs 
 
282  The  Ninth  Sermon, 
 
 bafenefs  and  meanefs  of  fpirit,  and  to 
 be  without  all  true  generofity.  The 
 carri'^gv  of  the  Witch  of  Efit/  r  ro\^  ards 
 Saul  wi!!  caft  fhame  upon  fuch  un- 
 worfhy  perfons :  Though  fhe  was  fure 
 that  he  was  the  next  d^y  to  lofe  his' 
 kingdom  and  he  iflain  with  his  Sons, 
 and  fo  could  neither  hope  for  good, 
 nor  fear  any  hurt  from  him ;  yet 
 when  fhe  faw  him  exceedingly  de- 
 jedJ-ed,  lying  upon  the  ground,  and 
 refufing  to  eat,  the  remembrance  of 
 what  he  had  been  imprefit:?s  upon  her 
 fuch  a  reverence ,  that  inftead  of  me- 
 ditating revenge  for  the  law  he  had 
 enadted  againft  perfcns  of  her  Trade, 
 fhe  courts  him  with  all  the  humble  and 
 I  Sam.  28.  refpe<5Hve  language  that  may  be ;  en- 
 deavours to  cheer  him  up,  befpeaks 
 him  to  eat,  kills  for  him  her  fatted 
 calf;  beftirs  her  felf  to  prepare  un- 
 leavened  bread ,  and  ufes  him  with 
 as  much  refpeA  as  if  he  had  been 
 ftill  to  continue  in  his  moft  flourifliing 
 eflate.  The  example  of  this  Witch 
 may  be  a  juft  condemnation  and  re* 
 proach  to  the  perfidioufnefs  of  an  un- 
 conftant  friend. 
 
 But  above  all  other  kinds  of  friend- 
 fhip,  this  of  the  Conjugal  Relation  doth 
 
 moft 
 
on  Ecclef.  IV.  9.  28} 
 
 moft  firmly  oblige  to  thefe  mutnnl  du- 
 ties.    And  becaufe  the  occafion  of  this 
 prefent   Meeting   is   to  commemorate 
 a  folemnity  of  tliis  nature,  which  was 
 celebrated  in  this  Church  this  day  was 
 16  years,  the  happinefs  of  which  hath 
 fince   that  lime   been  ftill   continued 
 with  all  the  bkiringsofdomellical  love 
 and  peace ,    befides  the  comforts  of  a 
 hopeful  pofterity  to  fucceed;  therefore 
 in  order  to  the  prefent  occafion ,    the 
 better  to  excite  your  gratitude  for  the 
 mercies  ycu  commem.orate ,    I  would 
 offer  it  to  your  confideration  to  lock 
 abroad  into    the  World ,  and    take  a 
 view  of  the  ftate  of  many  other  great 
 Families ;     how   uncomfortably    they 
 live  by  reafon  of  domeftical  diflentions, 
 which  fometimes  rife  to  that  height  as  to 
 make  a  reparation  of  thofe  whom  God 
 hath  joy  ned,  to  their  mutual  dillionour 
 and  difcomfort:    And   perhaps  either 
 no  poilerity  to  continue  the  name  ,    or 
 fuch  a  vicious  and  dabaached  one ,  as 
 will  be  a  fcandal  to  it.    They  that  un- 
 derftand    the  flate   of  things   abroad, 
 will  find  no  great  fcarcity  of  examples 
 to  this  purpofe.     And  therefore  how 
 great  reafon  have  others  to  be  thankful 
 for  their  exemption  in  thefe  refpecfis  ? 
 
 God's 
 
2  84  T/;e  T>linth  Sermon, 
 
 God's  peculiar  bleffing  of  any  in  a 
 relation ,  is  a  Fariher  obligation  upon 
 them  to  ferve  him  in  the  duties  of 
 that  relation,  which  are  in  this  cafe 
 t'ithcr  fpecial  to  Hushand  and  Wife^  or 
 joynt  and  comrion  to  both. 
 
 1.  Hushands  ^.oxiA  love  their  Wive  % 
 as  Chrifi  loves  his  Church  ,  Ephef.  5-.  25'. 
 Or  as  they  love  their  own  felves^  ^-  ?3« 
 
 2.  bs^  kind  to  them  ^  v.  29.  Net  harjh 
 and  hitter  agaifffi  them  ,  Colof  3.  19. 
 Lefty^^  C(?i/5r  the  Altar  of  the  L?rd  with 
 her  tears  ,  fo  that  he  voillnot  regard  thv 
 offering  any  more^  mr  receive  it  with  good 
 will  at  thy  hand,  Malach.  2.  13,   14. 
 
 3.  Give  honour  to  them  as  the  weaker 
 veffelsj  as  hemg  heirs  with  ycu  of  the  grace 
 of  life,  I  Pet.  3.  7.  Being  tender  of 
 difpkafing  or  dilatisfying  them  by  any 
 imprudent  adion,  or  feeming  negiedJ. 
 Let  her  he  unto  thee  as  the  lovin^^  Hinde, 
 or  the  tender  Roe  j  and  he  thou  always 
 fat  is  fie  d  with  her  love. 
 
 The  Wife  rnujl  , 
 
 I.  Befuhje^  to  her  Flush  and  as  to  the 
 Lord  ^  Ephef.  5.  22.  This  is  meet  and 
 comely  y  Colof.  3.  i8.  For  after  this 
 manner  the  holy  women  of  old  time^  that 
 trufled  in  God ,  were  infuhjetlion  to  their 
 hmhands^  i  Pet.  3.  5-.  Which  was  l]??ni- 
 
 fied 
 
on  Ecclef.lV.  9.  285 
 
 fied  by  their  hea^/s  covered^  i  Cor.  11. 
 lO.  They  muft  not  ufurp  authority  ever 
 thema}fy  i  Tim.  1.  ix.  This  would gix'^ 
 cccafion  for  the  word  of  God  to  he  hlaffhe^ 
 wed,  Titus  2.  f. 
 
 2.  To  reverence  them,  1  Pet,  3.  6. 
 And  out  of  an  awful  regard  fo  take 
 care  of  pleafing  them  ,  She  that  is  mar- 
 ried takes  care  to  pleafe  her  own  husband ^ 
 I  Cor.  7.  34. 
 
 3.  To  be  of  meek  and  fober  fpirits , 
 placing  their  chiefefl  ornament  in  good 
 'works  5  as  lecor/ieth  women  profefnng  gcd- 
 linefsj  I  Tim.  z.  9,  10.  ^ixh^t  keeping 
 filence  ^  v.  11.  or  [peaking  with  xvifdcm, 
 hiving  the  law  of  kindnefs  in  her  lips^ 
 Prov.  3  I.  26. 
 
 The  joint  Duties  common  to  both 
 are: 
 
 T.  To  he  mutual  helps  :  Which  was 
 the  end  of  this  ordinance  ,  Gen.  2,  18. 
 participating  in  one  another's  cares  and 
 concernments  ;  This  the  very  name 
 imports  ,  they  are  (rd^vyi^  ccnjuges y 
 draw  in  the  fame  joke,  and  thereicre 
 ihould  partake  of  the  fame  burden  and 
 benefit. 
 
 2.  In  the  e ducat ir>g  of  their  children 
 in  the  nurture  and  admonition  of  the  Lcrd ; 
 being  inftrumentai  for  their  regenera- 
 ■     '  tion, 
 
iS6  The TSlinth  Seniion , 
 
 tion,  continually  exciting  themto  love 
 
 of  things  that  are  truly  virtuous  and 
 
 noble,  and  to  a  difiike  and  averfation 
 
 of  all  fuch  matters,  as  are  (mh\  and 
 
 unworthy,  going  before   them  in  the 
 
 example  of  a  good  life :  They  ihould 
 
 whet  the  lam  upon  them,  as  the  word  fig- 
 
 nifies,  Deut.  6  7.  that  is,  inculcate  it, 
 
 going  it  over  and  over  agiin  ,  as  men 
 
 do  when  they  whet  a  things  the  firfl: 
 
 impreffions  are   like  to   abide   longed. 
 
 To  pray  for  them ;    J^^i  offered  a  facri- 
 
 fice  for  each  of  his  Children  :  Not  to 
 
 provoke  them  to  wrath,  Ephef.  6.  4.  lefi 
 
 they  he  dijcouraged,  Colol.  3.   2I.  Ufing 
 
 fuch  a  mixture  of  kindnefs  and  lenity 
 
 in  the  exercife  of  parental  authority  , 
 
 as  may  excite  a  filial  awe  mixed  of  love 
 
 and  fear. 
 
 3.  In  the  government  of  the  whole 
 family.  If  God  have  blefled  you  in 
 thefe  relations,  you  llrall ,  take  up 
 Jofhua^s  refoiution,  /  and  my  houfe  will 
 ferve  the  Lord,  fctring  up  his  fear  and 
 worfhipin  your  families. 
 
 This  is  the  beft  way  to  exprefs  your 
 gratitude  for  mercies  paA  ,  and  will  be 
 the  fureft  means  to  continue  and  fecure 
 them  for  the  future. 
 
 And 
 
on  EccleC  IV.  p.  28^ 
 
 And  if  a  bleffing  from  this  place, 
 this  Momf  of  hlefirtg,  from  the  mouth 
 and  heart  of  him  who  had  the  hap- 
 pinefs  firft  to  joyn  your  hands,  may  be 
 efficacious,  I  fliall  ciofe  up  all  with 
 thisBenedi(3:ion. 
 
 The  Lord  hlefs  you^  ami  lift  up  the  light 
 of  his  countemnce  upon  yen  :  Continue 
 you  in  mutual  loye  and  peace,  and  give 
 yon  to  kt  the  defire  of  your  fouls  upon 
 your  pofterity  ;  that  after  many  days 
 of  mutual  comfort  here ,  you  may  in 
 a  good  old  age  be  gathered  to  your 
 Fathers,  and  that  your  Children  after 
 you  may  rife  up  and  call  you  hleff^ed^  for 
 your  love  and  care  of  them  in  a  virtuous 
 and  Chriftian  education. 
 
 Thz  End  of  the  Ninth  Sermon. 
 
 The 
 
289 
 
 The  Tenth  Sermon. 
 
 At  the  Spittle  EaJlerWedne/day^  166] 
 
 Isaiah   XXXII.    8. 
 
 The  liberal  deVifeth  liberal  things-,  and 
 by  liberal  things  [hall  he  fl and, 
 
 N  the  former  part  of  this  Chapter^ 
 we  have  a  prophetical  defcription 
 of  the  happy  ftate  of  the  jewijh 
 Church  and  Nation  under  the  reign 
 of  King  Fiezekiah,  who  was  in  this  re- 
 fpeda  type  of  Chrifi^  as  to  his  govern- 
 ment in  the  times  of  the  Gofpel. 
 
 And  w^hereas  the  former  ftate  of 
 things,  Vv^as  under  many  wild  confu- 
 fions,  by  reafon  of  vi?knce  in  the  gO' 
 "vernGurs  ,  and  flavifih  flattery  and  igfio- 
 ranee  in  the  people^  they  fliouid  now  be 
 reilored  unto  a  due  order  and  deco^-um, 
 V  That 
 
290  The  Tenth  Sermon^ 
 
 That  this  Prince  fliould  by  the 
 juflice  of  his  Government  afford  a 
 fecurity  and  refuge  againft  that  gene- 
 ral irregularity  and  opprefion^  which 
 had  before  abounded :  And  after  his 
 delivery  from  Sennacherib ,  and  re- 
 covery from  ficknefs,  Ihould  effedu- 
 ally  apply  himfelf  to  the  regulating  of 
 all  publick  violence  and  diforder  in 
 Government  ;  which  are  here  meta- 
 phorically defcribed  by  thofe  incon- 
 veniences of  Weather  to  which  the 
 inhabitants  of  that  Country  were  mofl: 
 Iiable,winds,  and  tempefts,  and  drought, 
 and  heats.  He  fhall  he  a  hiding-place  from 
 the  windy  and  a  covert  from  the  tempefl ; 
 as  jlreams  of  water  in  a  dry  place^  as 
 the  Ihadow  of  a  great  reck  in  a  weary 
 landy  V.  1. 
 
 2.  And  as  for  that  grofs  ignorance 
 and  fervile  j?^//^ry,  which  this  people 
 had  before  been  guilty  of,  in  (tiling 
 evil  good  ,  and  vile  pcrfons  by  honou- 
 rable names,  this  fliould  now  be 
 rectified  ;  Their  eyes  fhall  not  he  diwy 
 and  they  fhall  underfland  knowledge , 
 V,  1, ,  4.  77^6'  vile  perfon  floall  no  more  he 
 called  lileral ,  nor  the  churl  (aid  to  he 
 hountijid^  V.  5:.  Such  kind  of  perfons 
 ihall  net  any  longer  be  in  repute  and 
 
 efteem  ,• 
 
o;i  Ifa.  XXXII.  8.  25^1 
 
 efteem  ;  men  fliall  not  either  by  miflake 
 or  flattery,  footh  up   others  in  their 
 vices.     That  which  we  tranflite  vile  , 
 IS  elfewhere    rendred    fooltfh\    Nahal 
 ^32,   r  Sam. 15-.  25*,  Mahalis his name^ 
 ,     and  folly  is  with  him;   but  being  here 
 oppofed   to  liheral,  it  may  fignify  a 
 foolifh    niggard,   not   without    fome 
 allufion  to  the  (lory  of  Nahal,  whofe 
 name  might  in  thofe  days  be  ufed  as 
 a  by.word.    In  the  original  there  is  an 
 thgjnt  paranomajia  :  Nalal  ihalj  not  be 
 Nadih.     Though  their  names  be  fome- 
 what  near,  yet  their  natures  are  vaftjy 
 diflant  :  Becaufe  fuch  vile  perfons  will 
 both  [peak  and  contrive  zwApraEtife  vile 
 difingenuous,  falfe,  unworthy  things  ■ 
 ^-  <^,  7-     Whereas  on  the  [contrary,  the 
 liberal  devijeth  liberal  things,  &c. 
 
 That's  the  fcope  of  the  place,  and 
 the  connexion  of  the  words :  In  them 
 we  have  thefe  three  ^msot  terms  to  be 
 explained. 
 
 r.  JhQfuhjea,  or  perfonfpoken  of^ 
 the  liberal  man.  ' 
 
 J  ^'.r^j^JJ^'P^'^y  ascribed   to  him  , 
 devtjeth  liber  d  things. 
 
 3-  The  benefit  or  advantage  prom'- 
 fed  to  it  ,  and  by  liberal  things  (hall  he 
 Jfand, 
 
 V  i  X.  For 
 
2  9  i  7he  Tenth  Sermon 
 
 1.  For  the /^^;>^ ,  or  perfon  fpoken 
 of;  the  liieral2'^12 :  The  vulgar  tran- 
 flates  it,  the  Frifice  ;  the  LXX.  and  the 
 ^ral^ick,  tliQ  Religious  ;   the  Syriacy  the 
 
 £W  2^2  Great  man.     The  original  x'<?r/5  fignifies 
 properly  to  give  with  a  ready  willing 
 Ffai.iio.  rnindj  voluntarinefs,  freenefs,   genero- 
 ^*  fity  ,  largenefs  of  heart ,   a  cheerful  , 
 
 bountiful  giver.  'lis  frequently  ufed 
 Prov.iy.y.  in  Scripture  for  a  Pr'irtce^  or  a  Lord ^ 
 PMiii.  becaufe  fuch  kind  of  perfons  are  by 
 their  conditions  more  peculiarly  obli- 
 ged to  be  fo:  anfwerable  to  the  Greek 
 ivipymi;^  which  we  tranfliite  hencfaBor^ 
 Luke  21.  25.  And  equivalent  to  thofe 
 Eriglijh  phrafes,  a  man  of  honour ,  a  ge- 
 nerous perfon^  one  that  is  truly  noble  and 
 worthy^  of  a  free  ingenuous  fpirir,  with- 
 out any  iindure  of  fervility  or  bafcnefs. 
 In  oppofuioa  to  a  narrow,  abjed:^  fordid 
 mind. 
 
 2.  The  property  afjribed  to  this 
 liberal  perfon  :  He  devifeth  liberal 
 things  ;  wherein  there  is  an   A^l  and 
 
 •    Ohjea, 
 
 i.  The  Ad,  be  oevifeth,  ^i;\  Con- 
 [ulity  mediiaturt^  the  bent  and  inclina- 
 tion of  bis  mind  is  fet  this  way  ^  his 
 thoughts  are  continually  working  upon 
 it.     The  word  may  denote /mj^  things: 
 
 Either 
 
onlCa.  XXXII.   8.  291 
 
 Either  fenous  delilsratiGn  about  It ,  or 
 readinefs  of  mindio'xl^ 
 
 I.  Serious  deliheration   ahrut   it ;   he 
 devifetb^  that  i%  he  employs  his  mod 
 ferious  thoughts  in  this  bufinefs,  con- 
 fuking  and  contriving  in  his  mind  the 
 mod  proper  and  effeftiial  ways  for  it  : 
 .  This  b  filled  ,  v.  6.  The  working  of  the 
 heart;  fpeaking  of  the  vile  per  (on,  his 
 heart  doth  work  iniquity.     And  'tis  elfe- 
 where  fliid  of  the  wicked,  thit  he  de- 
 vifeth  mifchief  upon  his  he d^  and  fets  him*  pfa^C.^, 
 felf  in  a  way  that  is  not  good,  ^The  ex- 
 preffion  doth  denote  a  purpofed  apph'- 
 cation   of  the    thoughts,  when   men 
 are  ftudious    and   inquifitive  how   iq 
 effcdt  and  contrive  things  to  the  beft 
 advantage. 
 
 11.  Readi'ftefs  and  fpontaneity;  fuch 
 an  one  doth  not  ftay  till  he  be  provoked 
 or  necelTitated  by  others  to  fuch  kind 
 of  worksjbut  doth  of  his  own  mind  caft 
 about  in  his  thoughts  ,  how  to  find 
 the  mofl  fitting  objed:s  for  them.  It 
 hath  been  a  Proverbial  fay ing, that  Li- 
 heralitas  non  facit  fyllogifmum,  Liberality 
 doth  not  Hay  to  argue  and  debate, 
 when  a  proper  and  fitting  occafion  is 
 offered,  but  upon  the  firit  fuggeftion 
 doth  moft  freely  clofe  and  comply  with 
 it.  V  3  2.  The 
 
J  94  The  Tenth  Sermoriy 
 
 2.  Tlie  Oije^,  I'theral  things  r^yy^M  , 
 ea  que  digna  fmt  precipe^  things  that 
 are  noble  and  generous,  fuch  as  become 
 a  perfon  of  a  large  and  bountiful  heart, 
 fuch  things  as  are  of  the  moft  compre- 
 henfive  nature,  redounding  to  publick 
 general  benefit,  and  the  good  of  Man- 
 kind. In  oppofition  to  thofe  little  a^s 
 of  fraud,  and  circumvention,  and  furpri- 
 zal,  mentioned  before,  and  2II  thofe  »ir- 
 
 >(7iy  feliilh  defigns ,  which  vile  perfons 
 areaddidled  to. 
 
 3.  The  he}$efit  or  advantage  promifed 
 to  it :  By  liberal  things  Ihall  he  ftand, 
 c^1p\  The  Word  may  fignify  to  be 
 eflahlijhed  (as  it  is  rendered  in  the  mar* 
 gin  3  or  to  rife^  propter  liheraUtatts  con- 
 furget.  We  are  apt  to  think  that  thefe 
 works  of  bounty  ,  will  be  a  means  to 
 undo  a  man ,  and  bring  him  down  in 
 his  eftate :  Which  is  an  opinion  that 
 the  Philofopher  ,  Eth.  lih.  4.  chapt.  i. 
 doth  exprefly  own  ,  affirming,  that  a 
 liberal  man  cannot  grcvo  rich.  But  'twas 
 becaufe  he  was  ignorant  of  thofe  di- 
 vine promifes  which  are  made  to  this 
 virtue;  and  had  not  Efficiently  con- 
 fidered  the  feveral  inftances  to  the 
 contrary,  which  experience  might  have 
 fuggefted  to  this  purpofe  amongft  the 
 
 very 
 
ow  Ifa.  XXXIL  8.  apj 
 
 very  Heathens.  Such  kind  of  perfons 
 fliall  not  only  be  not  ruined  by  their 
 bounty,  but  they  fliall  hereby  be  con- 
 firmed diwA  advanced  in  all  kind  of  prof- 
 perity  ;  what  they  beftow  in  this  kind 
 fliall  prove  a  faving^  inftead  of  cafttng 
 away ;  and  he  that  foweth  hountifully^  2  Coi.9.<^- 
 (hall  reap  hountifully. 
 
 So  that  the  Text  doth  contain  a  de- 
 fcription  of  this  virtue  of  liberality  ,  by 
 its  work  or  property  ;  and  a  recommen- 
 datton  of  it  by  its  wages,  or  the  bleffing 
 and  fuccefs  that  belongs  to  it. 
 
 'Tis  a  noble  fubjed,  and  very  proper 
 for  the  prefent  Solemnity.  And  if 
 the  plained  evidence  from  Scripture  , 
 or  the  cleared  dedudions  of  reafon  may 
 be  of  any  force,  I  doubt  not  but  to 
 propofe  fuch  confiderations  about  it, 
 as  to  men  that  will  attend  and  con- 
 fider,  fliall  either  convince  them,  and 
 win  them  over  to  their  duties,  or  leave 
 them  inexcufable. 
 
 In  the  profecution  of  this  fubjecS,  I 
 fliall  obferve  this  plain  method. 
 
 I.  Endeavour  to  fliew  the  nature  of 
 this  Virtue;  what  it  is,  and  wherein 
 it  confifts. 
 
 V  4  X.  To 
 
25  d  7 he  Tenth  Sermon ^ 
 
 1.  To  prove  the  neceffity  cf  it ,  or 
 the  grounds  of  our  obligation  to  it, 
 Irom  Scripture 2.ndReafon  ;  and  then, 
 
 5  To  apply  it  to  our  felves  by  fome 
 ufetul  Iflference. 
 
 I.  In  treanog  concerning  the  ///?  of 
 thefe,  iht  nature  oi  this  Virtue,  I  (ball 
 Ipeak  briefly  to  ihtkfotir  heads  :  i.  The 
 levcral  Names  of  this  Virtue.  2.  The 
 Nature  of  it.  3 .  The  Qualijicatzons  of 
 ir,  and  Oppofites  to  it. 
 
 I.  For  the  feveral  Names  whereby 
 'cis  defcribed.  There  are  two  Hehreiv 
 words  for  it  Dnj  and  y-u;  ,  both  of 
 them  mentioned  ,  v,  5.  ;?.nd  they  do 
 each  of  them  fignify  nobility  and  dig- 
 nity, becaufc  this  Virtue  is  fo  in  it 
 fell,  and  'tis  eilential  to  fuch  asdeferve 
 to  be  fo  eReeaied  ;  anfwerable  to  thofe 
 Englijb  vvofds  ufed  to  this  purpofe, 
 Notlenefs  and  Generofity :  The  Greek 
 iXAj^^m-^q  •  and  Lat/ry J  Ul^eralitas,  from 
 whence  the  Engltfb  is  derived ,  do  im- 
 port an  ingenuous  freedom  in  oppofnion 
 to  lervility  and  bafeneis. 
 
 The  peripliraftical  cefcriptionsof  ir, 
 
 are   fuch  as   thefe ,  Opening  cur  hands 
 
 wide  ^  Dcuc,    1 5*.    8.    Drawing    cut  cur 
 
 fouls  ^    Ifa.  58.  10.     D[fperfing   already 
 
 %  Cor.  90  9.     B^ing  ey^rkhed  h  every 
 
 thing 
 
OH  Ifa.  XXXII.  8.  197 
 
 ■hhg  to  all  hountifulnefs  ,  x  Cor.  9.  11. 
 To  be  rich  in  good  works  ^  ready  to 
 dijlrihute ,  willing  to  communicate  , 
 T  Tim.  6.  18. 
 
 2.  For  the  Nature  of  it ;  'tis  defcri- 
 bed    by  the  Philofopher  to   be  ,    ^^t^l 
 ^pfif^Tit  iJutcroT^Sy  a  virtuous  mediocrity 
 in  the  right  ufe  of  our  wenhh  ,  direct- 
 ing a  man  to  a  due  meadire,  both  in 
 the  acquiring  and  keeping  of  his  eftate, 
 but  chiefly  in  givif?g  and  difpofing  of 
 it  upon    fitting  occafions:  Or,  'tis  a 
 virtuous  habit ,  whereby  vvc   are  en- 
 abled and  indined  to  relieve  the  want, 
 and  promote  the  welfare   of  others, 
 in  fuch  cafes  where  we  are  not  obli- 
 ged by  humane  Laws.     In  perfons  of 
 large  and  princely  eftates,  and  in  works 
 of  fplendidnefs  and   grandeur,  'tis  Oi- 
 led by  the  name  of  magraficence  -,  which 
 differs   only  gradually  from  it :    Being 
 extended  to  perfons  in  a  ftate  of  i^x^- 
 fering  and  mi[ery\  'tis  ftikd  mercy    or 
 pity.     To  perfons  in   a  condition  cf 
 want ,  'lis  ftiied  Alms  or  Charity  :  Being 
 each  of  them  the  fame  thing  for  kind 
 and  fubfiance  ,  and  diverfified   cniy  by 
 ih^ fuhje^s  and  chjetis. 
 
 3.  The 
 
The  Tenth  Sermon^ 
 
 3.  The  Qualijications  or  conditions 
 required  to  the  due  exercife  of  it,  which 
 are  chiefly  four, 
 
 I.  WtUingnefs :  2.  Freenefs  :  3.  Rea* 
 dinefs  ,  for  the  manner  ;  4.  Largenefs  , 
 tor  the  meafure  j  in  oppofition  to  GruJg- 
 ingy  Mercenarinefs^  Delay  ^    Sparingnefs, 
 
 I.  It   muft   be  done  willingly^    with 
 
 fpontaneity,  ^xj^^^Ax  ,  with  forward^ 
 
 2Car.8.i2.  ^^y}  ^y  yyi^y^^  ^  2  Cor.  9.  2.   Not  grudge 
 
 r'-igh',  bur  chearfully,  v,  7.  77;/»f  /^^^r^ 
 yj^//  not  begrkved  when  thou  givefl  to  thy 
 brother  J  Deut.  15'  10.  Sk  deSj  quemad- 
 modum  velles  accipere.  Prevent  being 
 asked,  which  will  exceedingly  enlarge 
 a  klndnefs :  Non  tuVit  gratis ,  qui  cum 
 rogajfet  accepit :  An  ingenuous  man  may 
 pay  dear  for  a  kindnefs,  when  he  is 
 put  to  buy  it  with  folicitation.  An 
 unjuft  Judge  may  be  prevailed  upon 
 with  importunity:  David  doth  with 
 a  kind  of  triumphant  joy  celebrate  the 
 ichrom^  temper  of  liis  people  in  offering  fo  voiU 
 '^*'  *  lingly  their  contributions  towards  the 
 Temple;  he  looks  upon  it  as  fuch  an 
 excellent  difpofition  ,  as  was  both  ac- 
 ceptable to  God,  and  approved  of  men ; 
 fuch,  as  was  an  honour  to  the  Nation^^ 
 and  which  God  did  highly  efteem. 
 
 2.  It 
 
on  Ifa.  XXXII.  8.  298 
 
 2.  It  mufl:  be  done  Freely^  wlthd'cit 
 expediing   reward ,    Luke  6.   3  5-.     Da 
 
 good ex  peeing  nothing  again  5  freely 
 
 you  have  received ^  freely  give.     He  that 
 
 is  liberal  upon  defign ,  may  be  ftiled 
 
 mercenary.     Such  kind  of  gifts  are  not 
 
 henevolencey  but  a  bargain  ;  not  a  dole^ 
 
 but  a  I  ait :    Mitt  it  in  hamo  ;  Venatio  efi 
 
 non  donatio^  faith   St.  Hierom.    That's 
 
 a  remarkable  place ,  Trov,  12.  \G.     He 
 
 that  oppreffeth  the  poor  to  encreafe  his 
 
 riches^  and  he  that  giveth  to   the  rich^ 
 
 fhall  furely  come  to  want.     'Tis  cbferva- 
 
 ble  ttere^-that  giving  to  the  rich,  is 
 
 coupled    with    oppreffing   the    poor; 
 
 both  of   them  arifing  from  the  fame 
 
 kind  of  temper  in  men,  and  defigning 
 
 the  fame  end  ,  as  being  ahke  thought 
 
 fure  ways  to  encreafe  our  wealth,  but 
 
 the  iffue  will  be,  thatfuch  ih^W  furely 
 
 want.     There  is  another  appofice  Text 
 
 to  this  purpofe  ,    Luke  14.  12.    When 
 
 thou  ma k efi  a  dinner y  call  not  thy  rich  neigh- 
 
 loursy  Isft  they  alfo  bid  thee  again ,  and 
 
 fo  a  recommence  he  made  thee.  One  would 
 
 think  there  fhould  be  no  great  hazard 
 
 in  that  ,•   and  yet  'tis  mentioned  as  a 
 
 dangerous  thing,   which  men  ought 
 
 carefully  to  avoid,  as  being  likely  upon 
 
 another  account  to  redound  to  cur  iofs 
 
 and 
 
The  Tenth  Serm)n^ 
 
 snd  prejudice,  by  hindering  our  better 
 recoinpences  at  the  re  furred  ion  of  the 
 
 ?.  It  mufi  be  done  readily  ^  without 
 dtlay :  If  that  faying  be  true,  that 
 his  dat  c[uicito\  then  he  doth  but  half 
 give  ,   u'ho  gives  ilovvly  :   Say    not  to 
 
 thy  neigbhcu^^  Go  and  come   again  ^  and 
 to  mnrr .  iv  I  will  give  thee ,  ivhen   then 
 hafi  it  hy  thee  ^  Prov.    3.    28.    Tantum 
 graticB  demis^  quant um  ra or (^  adjicis  ^  We 
 are  ape  cur  ftlv^es  to  be  very  impatient 
 ill   our  defires,    when    we   are    under 
 any  want  or  exigence,  and  to  fay  with 
 pfal.  69,    David,  Make  ha  fie,  0  Lord,  to  help  nie : 
 ^7.f43;7«  /^^^  ly,  trouhle.  0  hear  me [pecdily  ,  for 
 my  fpirit  fa'deth.     And   *tis  bur  rcnfon 
 that  we  (houid  be  wiliingto  do  as  we 
 would  be  done  unto. 
 
 4,  Behdcs  thtfc    fei'Cral  qualificati- 
 ons for  the  manner  ^  it  muft  hkewile  be 
 done  freely  and  lileralU  for  the  meajure  ; 
 according  to  onrfeveral  abilities  ^open- 
 inj  cur  hands  ivide^  and  [owing  loufttifully, 
 2  Cor.  9.6. 'ris  ic^r  a  brother  of   low  degree  to 
 gi'/e  (pa5b/xV>^^;,  fparirigly  :  They   that 
 iTim.Ci^.  are  rich  in  this  iv-rld ,  muft  be  rich  in 
 good  works  ai  io.    Goats  hair  and  Badgers- 
 skins  n:i:^y    'ce    s  uiiiable  gift  for  the 
 people,  and  a  mite  for  a  poor  Widow  • 
 
 bur 
 
OMlfa.  XXXII.  8.  299 
 
 but  the  rich  are  to  give  Purple  ,  and 
 Gold^  and  Jewels.     And  in  this  kn{^  is  ^"^^^  ^y. 
 that  Scripture    to  be   fuUillec! ,  that  to 
 whom  much  is  given^  of  them  much  (hall  he 
 required, 
 
 4.  The  Oppo/ites  to  it  ;  which  (as of 
 al!  other  mora!  v'irfjcs),ue  of  two  kinds, 
 redundant  J  deficient  5  and  Prof ufenefs^  end 
 Covetoufnefs. 
 
 Whereas  there  is  a  twofold  OiEce  of 
 liberality,  namely,  to  dired:  us  in  a  due 
 meafure  in  getting  or  keepin^^  and  ia 
 /pending  or  giving.  The  Prodigal  is 
 exceffive  in  the  latter^  and  defective  \n 
 the  forr/ier :  on  the  contrary,  the  01;^- 
 A'^^j  isexcef/lve  in  the  former,  and  ^Z^/^- 
 (Jix'if  in  the  latter, 
 
 1.  The  exceeding  extreme  is  ftiied 
 Prodigality ,  profufenefs,  riotoufneis  , 
 which  cbferves  neither  the  due  manntr 
 nor  meafure  in  keeping,  or  giving,  h 
 hath  this  peculiar  folly  belonging  fo 
 it,  that  it  takes  care  todeftroy  it  felf : 
 Quid  fiultius  (  fiilh  Cicero  )  quani  qiad 
 lihentur  facias^  curare  ut  id  diutiusfacere 
 non  poffis. 
 
 2.  The  deficient  extrcam  is  chur- 
 liflmefs,  tenacity,  f}:utting  up  the  hmels 
 
 of  compaffion,  being  greedy  of  filthy  lucre,  ,7^-^,5 
 It  hath  theft  particular  charadcis  given- 
 
 to 
 
The  Tenth  Sermon, 
 
 to  it  ia  Scripture  ;  'cis  a  kind  of  IJola- 
 try^  inconfiftent  with  Religion,  J^o  man 
 can  ferve  God  and  Mammon.  He  that 
 loveth  the  worlds  the  love  of  the  Father 
 I  Tim.  6.  j^  ^Qf.  j^  /j^^  ,  'j'jj  fhe  root  of  all  evil^ 
 
 ''  °*  leading  men  into  temptations  and  fnares^ 
 into  many  foolifh  and  noyfome  lufls^  which 
 drown  men  in  perdition  and  dejlru^ion, 
 'Tis  hateful  to  men^  amongft  whom  it 
 will  render  a  perfon  vile  and  con- 
 temptible :  and  'tis  ahominahle  to  God^ 
 the  covetous  ivhom  God  alhorreth , 
 Pfal.   lO.  J. 
 
 II.  I  proceed  to  the  fecond  head  , 
 the  neceffiiy  of  it ,  or  the  grounds  of 
 our  obligation  to  it  from  Scripture  and 
 Reafcn. 
 
 The  Scripture  proofs  to  this  purpofe 
 I  fhall  reduce  under  thefe  four  heads  : 
 I,  The  F/'^c<?/>/j  for  it.  2..  T!hQ  Comment 
 daticns  of  it.  3.  The  Prcmifes  made  to 
 it.  4.  The  Threats  and  Judgments  de- 
 nounced upon  the  negled:  of  ir. 
 
 I.  The  Precepts  for  it,  which  are 
 very  numerous,  Deut.  15.  This  duty, 
 within  a  little  compafs ,  is  inculcated 
 no  lefs  than  four  leveral  times,  and 
 urged  with  much  emphaticalnefs  : 
 Then  fmlt  not  harden  thy  heart ,  nor 
 fhut  thy  hand  again(i  thy  poor  Brother^ 
 
 V.7. 
 
owlfa.  XXXII-  8.  }oo 
 
 V.  7.  But  thou  jhalt  open  thy  hand  voide 
 to  him^  V.  8.  Thou  Jhalt  furely  give 
 hifyjy  and  thy  heart  Jhall  not  he  grieved 
 when  thou  givefi  to  him^  v.  lO.  There- 
 fore /  command  thee ^  faying^  Thou  fhalt 
 open  thy  hand  wide  to  thy  Brother^  to  thy 
 poor^  and  to  thy  needy ^  in  thy  land^  v.  1 1. 
 
 Ecclef.  II.  I.  Cafl  thy  hread  upon 
 the  waters  ;  give  a  portion  to  [even  , 
 and  alfo  to  eight.  In  the  morning  fow 
 thy  feedy  and  in  the  evening  withhold 
 not  thine  hand.  Matth.  5'.  42.  Give  to 
 him  that  asketh  thee.  Luke  6.33.  Do 
 good  ■  Hoping   for  nothing  again, 
 
 I  Tim.  6.  18.  Charge  them  that  are 
 rich  in  this  world  ^  that  they  he  rich  in 
 good  works,  ready  to  dijlrihute  ,  willing 
 to  communicate.  Titus  3.8.  This  I  will^ 
 that  thou  affirm  conftantly^  That  thofe  who 
 helieve  in  God,  he  careful  to  maintain  good 
 works.  Thefe  are  fome  of  the  ^ctl" 
 pturC'CommAnds  to  this  purpofe,  which 
 are  very  plain  and  pofitive.  Nor  can 
 any  reafonable  man  doubt ,  but  that  he 
 ought  in  fuch  cafes  to  yield  obedience 
 to  him  who  hath  the  fupreme  domini- 
 on over  us. 
 
 2.  The  Commendations  of  it.  That 
 which  we  tranflate  a  Hheralfcul ,  Prov. 
 ir.  25.  in   the  Hehrew  is  tht  foul  of 
 
 hkffing ; 
 
The  Tenth  Sermon^ 
 
 llefing ;  becaufe  'tis  fo  both  adlive- 
 ly  and  pafTr/ely.  As  the  virtue  of 
 Charity  is  frequently  celebrated  for 
 one  of  the  moit  excellent  amongft  all 
 the  reft,  and  fet  forth  by  many  pecu- 
 liar commendations,  as  being  better 
 than  facrtfice ;  the  fulfilling  of  the  Law  5 
 the  hond  of  perfeSlnefs  ;  the  great  Com* 
 mandment ;  the  Royal  Law  :  So  is  Bounty 
 one  of  the  top-branches  of  Charity. 
 'ris  jufcly  counted  a  privilege,  which 
 men  ought  to  feek  after  and  rejoyce 
 in,  That  they  may  receive  good  from 
 ocher?^.  Now  the  Scripture  tells  us , 
 that '///  more  hlejfedtogive^  than  to  re- 
 ceive. Ads  20.  35.  *Tis  both  the  evi- 
 dence and  the  ornament  of  our  Reli- 
 gion :  'Tis  the  chief  fruit  whereby  we 
 are  to  jadge  of  our  fincerity.  Men 
 do  vainly  pretend  ro  Faith  and  Re- 
 ligion, without  the  proof  of  fuchgood 
 1  Kingi  works  ;  Ohadiah  doth  urge  this  to  the 
 18.12,13.  frophet  as  an  evidence  of  his  fearing 
 God^  that  he  had  been  careful  to  re- 
 lieve others  in  diftrefs.  And  the  Cen- 
 Lxke7,s.  tui'ion  was  for  this  reafon  ftiled  a 
 man  of  worth.  Pure  Religion  and  un- 
 defiled ^  is  to  abound  in  works  of  this 
 nature  5  to  vijit  the  father lefs  and  the 
 widvw  y  Jim.  1.27.     The  wifdom  that  /V 
 
 frcm 
 
6n  Ifa.  XXXII.  8.  jot 
 
 from  above  is  fuH  of  mercy  and  good fruit\ 
 Jam.  3.  17- 
 
 The  Apoflle  defcribes  liberality  to 
 be  a  demeaning  our  felves  fuitably, 
 to  our  profeffed  fulje^ion  to  the  Gofpel 
 of  Chrifi,  x  Cor.  9.  I  J.  And  elfewhere 
 he  ftyles  being  fnr^ful  in  good  voorks  y 
 a  walking  worthy  of  the  Lord  unto  all  ^  .,  ^  ,  > 
 pleafing^  provtatng  things  honejt  in  the 
 fight  of  all  meny  x  Cor.  8.  2.1.  Works 
 of  bounty  are  in  another  place  faid 
 to  be  an  odour  of  a  fvoeet  fmelly  afacri^  Hsh,ii  16 
 jfice  acceptable  and  well  pleafing  unto  God,     phu,  4 1 8 
 
 The  image  of  God  doth  more  efpe- 
 cially  confift  in  this ;  nothing  renders 
 iis  fo  like,  him,  as  beneficence.  We 
 Ihall  for  this  be  called  the  Children  of 
 the  highejl  y  Luke  6.  35".  'Tis  ftiled  co^/i-u, 
 by  the  name  oi  perfeilion  ^  LuUq  6* 
 3 (5.  conipared  with  Mattk  5.  48. 
 By  this  a  man  is  faid  to  honour  his  w^- 
 ker^  Prov.  14.  31.  To  make  God  a 
 debtor  y  Prov.  19.  17.  To  feed  hungry 
 Chrift,  and  to  clothe  naked  Ghrift  : 
 And  at  the  day  of  judgment ,  thefe 
 kind  of  fervices  ffiaU  have  the  pre- 
 ference before  all  others  ,  men  being 
 doom'd  to  their  eternal  ftates  accor- 
 ding as  they  have  been  forward  or 
 negligent  in  thefe  duties.  And  what  Matthai, 
 W  tm 
 
3 o 2  The  TmthSermony 
 
 can  be  faid  more  highly  in  the  commen- 
 dation of  anything? 
 
 3.  The  fromifes  that  are  made  to  it : 
 
 In  the  general^  of  happinefs y  hlejftng^ 
 rewards  He  that  kath  mercy  on  the  poor ^ 
 happy  is  he ,  Prov.  14.  xr.  He  that  hath 
 a  bountiful  eye  Jhall  he  lleJfed^Ch^f,  21.9. 
 And  God  will  pay  him  again  ^  Chap. 
 19  17.  His  reward  Poall  he  great'.  It 
 jhall  he  given  unto  him,  good  meajure^  pref- 
 fed  downj  fhaken  together^  and  running 
 over,  Luke  5*.  38. 
 
 In  fpecia I;  ioTthis  life  and  that  which 
 is  to  come, 
 
 I.  ^ or  this  life. 
 
 Succefs  in  cur  affairs  :  For  this ,  the 
 Lord  thy  God  Jhall  hlefs  thee  in  all  thy 
 v)drksy  and  in  all  that  thou  fettejl  thine 
 hand  unto,  Deut.  1 5 .  I Q. 
 
 Deliverance  out  of  ^  trouble  :  If  thou 
 draw.  out.  thy  foul  to  the  hungry ,  and 
 fcitisjy  the  ajjh^ed  foul ,  then  jhall  thy 
 light  rife  in  ohjcurity,  and  thy  darknefs 
 he  as  ti3e.noon*day  ;  and  the  Lord  Jhall 
 guide  thee  continually  y  and  fatisfy  thy 
 foul  in  drought,  nnd  make  fat  thy  lones^ 
 and  thou  Jhalt  he  like  a  .pater ed  garden^ 
 and  like  a  fpring  of  water  whofe  waters  fail 
 ftot-i  Ifa*  58.  10,  I  r. 
 
 Trau" 
 
on  Ifa.  XXXIL  gJ  jb} 
 
 Tranquility  in  our  conditions  :  Daniel 
 tells  King  Nehuchadnezzar ^  that  /Jfw- 
 wg  wfrc7  /^  //;^  poor  may  be  a  good 
 means  to  lengthen  his  tranquility^  Dan.  4. 
 
 Flenty:  He  that  gives  to  the  poor 
 fhall  not  lack  J  Prov.  28.  27.  The  liberal 
 foul  (hall  le  made  fat ,  and  he  that  water-* 
 eth  (ball  he  watered  alfo  himfelf.  Chap. 
 11.15-.  With  this  particular  difference 
 from  the  wealth  that  is  gotten  by  other 
 means,  that  the  gain  which  is  the 
 fruit  of  the  promife,  and  proceeds 
 from  the  hlefftng  of  the  Lord,  doth  make 
 rich,  and  he  adds  no  for  row  with  it^ 
 Prov.  10.  z2. 
 
 Honour:  Such  an  one  fhall  le  had 
 tn\everlafitng  remembrance^  Pfal.  iiz. 
 (5.  His  name /hall  he  exalted  with  honour, 
 y.  9,  Men  fhall  rife  up  at  the  mention  of 
 him,  and  call  him  hlejfed. 
 
 Provifion  for  their  poflerity :  His  feed 
 fhall  he  hlefl,  Pfal.  37.  i^.  So  2.^  not  to 
 leg  their  hre ad,  Pfal.  25-. 
 
 z.  And  as  for  the  life  to  come: 
 Men  may  by  this  means  make  then> 
 fclves  friends  of  the  unrighteous  Mam-  ^^^  ^^9- 
 mon,  which  fhall  hereafter  receive  them 
 into  everlafting  halitations.  They  do 
 hereby  lay  up  in  Jtore  for  themfelves  a  nim,6A9 
 
 good 
 
5  04  ^^^^  Tenth  Sertnon^ 
 
 good  foundation  againfl  the  time  to  come^ 
 whereby  they  may  lay  hold  on  eternal  life  : 
 Matth.i$.  tht  laft  doom  and  fentence  of,  Come  ye 
 34-  ilepdj  or  Goyecurfed  ^  being  pronoun- 
 ced upon  men  according  as  their  de- 
 meanour hath  been  in  this  refpec^. 
 
 4.  The  threats  and  judgments  de- 
 nounced and  executed  upon  the  neg- 
 kd  of  it,  Prov.zi.  13.  Whofofloppeth 
 his  ear  at  the  cry  of  the  poor^  he  alfo 
 fhall  cry  himfeij\  hut  (hall  not  he  heard^ 
 Chap.  %Z.  27.  He  that  hideth  his  eyes 
 from  fuch  as  need  his  help  ,  (hall  have 
 many  a  curfe :  Men  will  curfe  him  in 
 profperity,  and  not  pity  him  in  ad- 
 verfity.  He  fhall  have  judgment  with- 
 out mercy  who  hath  /hewed  no  mercy  ^ 
 Jam.  z.  13.  With  what  meafurewe  mete 
 to  others  ,  it  fhall  he  meafured  to  us  again. 
 Which  was  verified  in  that  parable 
 of  Dives,  Qui  non  dedit  micam^  nonguflu" 
 ^it  (juttam.  He  that  denied  z  crumb  of 
 head,  could  not  receive  a  drop  of  wa* 
 ter  :  You  knOvV  the  fentence  upon  that 
 unmerciful  fervant  ^  who  having  recei- 
 ved great  favour  himfelf,  would  not  yet 
 flisw'  any  kindnefs  or  pity  to  his  fellow, 
 'tis  fa  id  his  Lord  was  vjroth  with  him^ 
 and  delivered  him  to  the  tormentors  ^ 
 Mitth.   18.  34» 
 
 this 
 
0^^  Ifao  XXXII.  8.  505 
 
 This  was  the  occafiou  of  that  dread- 
 ful fentence  of  Excommunication  de^ 
 nounccd  a  gain  ft  the  Ammonites  and  A/c- 
 ahites^  Dent.  2,3.  3  .  They  Jhall not  enter 
 into  the  Congregation  of  the  Lord  for  ever^ 
 (  i.  e.  )  as  Tome  Interpeters  would  have 
 it ,  though  they  fhould  be  willing  to 
 turn  Profelytess  yet  fhould  not  they  be 
 admitted,  ncr  (halt  thou  fee  k  their  peace 
 and  prof  per  it y  all  thy  days  ;  v.  6.  And  the 
 reaion  was  j  hecaufe  they  met  you  not  with 
 hread and  water  in  the  way  when  ye  came 
 forth  out  of  Eygpt.  Theie  being  the  oit- 
 ly  Nations  wtiom  God  hr^id  charged  the 
 Jfraelites  not  to  fight  sgainfr ,  Deut,  z, 
 I9.  And  for  them  not  to  afford  them  a- 
 ny  relief  in  their  diftrefs,  had  in  it  id 
 much  unkindnefs ,  as  fhould  kt  an  ever-^ 
 lading  brand  of  infamy  upon  their  Na* 
 tions. 
 
 One  of  the  Reafons  which  broughe 
 that  fearful  deftrudion  upon  Sodoyn  was,^ 
 becaufe  Ihe  did  not  ftrengthen  the  hand 
 of  the  poor  and    needy,     Ezek.     i6V 
 
 Job  had  fuch  an  abhorrcncy  againft 
 this  vice,  that  h.e  profelTcth  he  had  ra^ 
 ther  his  arm  flmdd  fall  from  his  jhoulder- 
 blade  ,  a}7d  his  arms  he  broken  from  th^ 
 hone^  than  be  guilty  of  it,  J(;l  31.  i(5* 
 X  Prov, 
 
5  o  6  The  Tenth  Sermon^ 
 
 Prov.  II.  24.  There  is  that  wttbhoUeth 
 more  than  is  meet^  hut  it  tendeth  to  pover* 
 ty.  That  place  feems  to  refer  to  fuch 
 as  do  give  fomewhat  (  though  fparing- 
 ly);  And  if  fuch  come  to  poverty,  much 
 more  Ihall  thofc  that  give  nothing  at  all. 
 
 I  have  done  with  the  Scripture-pwok 
 to  this  purpofe.  It  cannot  be  but 
 that  men  who  do  in  good  earneft  be- 
 lieve the  Scriptures,  mull  needs  be  con- 
 vinced by  fuch  plain  evidences  as  thefc. 
 
 I  proceed  to  the  Arguments  from 
 ReafoH ,  which  I  (hall  rank  under  thefe 
 three  heads. 
 
 CEjuifjff 
 -^Juftice^ 
 C  Advantage. 
 
 I .  From  Equity :  The  rules  of  fitnefs 
 and  congruity,  fuch  as  every  one  who 
 pretends  to  reafon  for  ingenuity ,  muft 
 fubmit  unto,  do  oblige  us  to  the  ex- 
 ercife  of  this  grace.  Which  may  be 
 made  out  upon  a  threefold  account.  In 
 refpe(2:  of 
 
 (:God, 
 
 <  The  Poor^ 
 
 COurfehes, 
 
 I.  In 
 
owlfa.  XXXII.  8.  307 
 
 I.    In  refped  of  God^    who  beftows 
 upon  us  all  that  we  have,  and  there- 
 fore may  well  expedl  that  we  fliould  be 
 ready  to  lay  out  fome  of  it  for  his  ufe, 
 according    to    his    appointment.     All 
 things  come  of  thee^  and  of  thine  own  iv^ 
 have  given  thee  (  faith  David  \  i  Chron. 
 29.  14.  He  renews  his  mercies  to  us  eve- 
 ry mornings  and  daily  loads  us  with  his  le^ 
 nefits.  He  gives  to  us  lilerally^    and  up* 
 hraids  us  not.  He  Jf  reads  our  Tables^  and 
 fills  our  Cups  J  till  they  run  over ;  that  we 
 may  be  more  ready  with  our  fuperfiui- 
 ties  ,  to  fill  the  empty ,  andfatzsfie  the 
 hungry  with  our  good  things  ^  that  our  j* 
 lundance  may  he  afupply  for  others  wants^ 
 that  there  may  he  an  equality,  z   Cor.  8. 
 14.       That    paflage    i    Tim.   6.     17^ 
 doth  in  every  word  of  it  contain  an  ar- 
 gument to  this  purpofe.    He  gives  us 
 all  things  richly  to  enjoy.     He  gives  |  we 
 can  claim  nothing  as  our  due ;   us  fo 
 umworthy  ;  richly ;  (/.  e>  bountifully  ) 
 that  others  might  befupplied  out  of  our 
 (lore;   to  enjoy^  not   to  hoard  up  or 
 wafte  upon  our  lulls,  but  to  difpofe  of 
 to  their  proper  end  and  ufe.     For  ye 
 know  the  ^ace  of  our  Lord  Jefus  Chrift^ 
 that  though  he  was  ricby  yet  for  your  fakes 
 he  hecAme  ppor^  that  ye  through  his  pover^ 
 X  2,  ty 
 
308  Tl:e  Tent  h  Sermoyi, 
 
 ty  mi^ht  he  made  rick  z  Cor,  8.  9. 
 
 And  there  is  all  imaginable  equity 
 in  this  confequence,  why  God  fliould 
 require  this  of  us,  having  done  lb  much 
 for  us.    Suppofe  a  man  ranfomed  from 
 death,  and  flavery,  and  want,  and  put 
 into  the  poflefiion  of  a  great  eftate  by 
 the  bounty  of  another ;   who  thereupon 
 fhould  make  it  his  earned  requeft  to 
 him,  that  for  bis  fake  he  would  fpare 
 fome  little  of  that  plenty  he  had  now 
 conferred   upon  him  ,  towards  the  re- 
 lief of  feme  friends  of  his,  who  were 
 nearly  related  to  him,  upon  whom  he 
 might  have  beftowed  all  that  wealth, 
 which  he  had  chofen  rather  to  confer 
 upon  him:    And  fbould  adjure  him  to 
 this,  by  all  the  entreaties,   promifes, 
 and  repeated  importunities  that  could 
 be  ;   W'ould  not  Heaven  and  Earth  cry 
 fhame  sgainft  fuch  a  vile  ungrateful 
 wretch  ,   as  fhould  in  fo  fmall  a  matter 
 negled  fo  great  an  obligation  ?  would 
 not  every  n"ians  heart  rife  up  with  much 
 keenefs    and   indignation    sgainft    the 
 very  mention  of  fuch  a  monfter  >   But 
 you  will  fay,  are  there  any  fuch  vile 
 wretches  in  the  world  >  I  anfwer ,  All 
 thofe  that  are  rich ,  and  not  bountiful 
 upon  good  occaficns,  they  are  fuch. 
 
 And 
 
II. 
 
 on  m.  XXXU.  8.  309 
 
 And  if  any  fuch  there  be  in  thls^  place, 
 I  would  fay  to  every  one  of  them,  as  ATj- 
 than  did  to  David  -^  Thou  art  the  nnan. 
 
 z.  'Tis  equitable  in  refpedi  of  the 
 Poory  who  by  reafon  of  their  relation  to 
 us,  and  their  need  of  us,  may  reafon- 
 ably  expedt  affillance  from  us.  God 
 could  have  provided  fufiiciently  foreve- 
 ry  one,  but  bis  providence  hath  fo  order- 
 ed it,  That  there /halll^e  always  poor  in  ^"  '  '^' 
 the  Land^  to  prove  us  in  this  kind,  that 
 we  might  have  fit  matter  fortheexer- 
 cife  of  this  grace5and  that  we  might  have 
 fome  vifible  examples  of  what  he  cm  re* 
 duce  us  to  when  he  pleafes.  Nor  are  dig- 
 nities or  riches  upon  any  other  account 
 defirable,  but  as  they  afford  means  and 
 opportunities  of  doing  good  to  fuch  as 
 (land  in  need  of  our  help.  So  that  the 
 different  ftates  and  degrees  amongil: 
 men,  as  to  riches  and  poverty,  feem  by 
 the  Providence  of  God  to  be  purpofely 
 defigned  in  order  to  the  exercife  of  this 
 Virtue. 
 
 3.  'Tis  equitable  in  refped:  of  our 
 felves.  We  are  miferable  ,  defpicable 
 creatures ,  and  can  hope  for  nothing 
 from  God,  but  upon  the  account  of 
 Bounty  ;  without  his  mercy  we  are  all 
 X  J  of 
 
1 1  o  7he  Tenth  Sermon] 
 
 of  us  loft  and  undone.  Now  the  rules 
 ot  congruity  will  require ,  that  we 
 ihould  be  as  ready  to  fhew  mercy  to  o- 
 thers,as  to  exped:  it  for  our  feives ;  there 
 is  no  man  fo  abfolute  and  independent, 
 as  not  at  fome  time  to  fland  in  need  of 
 the  help  of  others ;  Human  Society  could 
 not  fubfift,  withont  the  mutual  offices 
 of  kindnefles  ;  and  nothing  is  more  fu- 
 table  to  natural  reafon,  than  that  we 
 fhould  be  ready  to  do  as  we  v^ould  be 
 done  unto*  That's  the  Jirft  argument 
 upon  the  accouut  of  common  reafon  and 
 ingenuity. 
 
 2 .  This  is  not  only  equitable  and  fit- 
 ting, and  the  not  doing  of  it  an  incongru- 
 ous, unreafonable  thing :  But 'tis  likewife 
 juftj  and  the  omiflicn  of  it  an  /wyV//'^  or 
 fin.  'Tis  obferved  by  fome  learned 
 Critkks ,  That  in  the  Hebrew^  and  the 
 reft  of  the  Oriental  Tongues ,  this  vir- 
 tue of  Bounty  and  Beneficence  is  flyled 
 by  the  name  of  Jujiice  or  Right eoufnefs 
 np"l!5  this  being  the  word  molt  frequent- 
 ly uftd  for  it ,  and  is  accordingly  often  fo 
 rendred by  l\\t  Septuagint ;  in  that  fore- 
 cited  plj!cc.  PJal.  112,  6.  The  Righ- 
 teous jhall  It  had  in  everlafting  remem- 
 Irance  :  Where  the  context  will  make 
 
 it 
 
oMifa.  XXXII.  8.  511 
 
 it  evident,  that  by  righteous  is  meant 
 
 the  bountiful  and  charitable  man.    So 
 
 PfaL  37.  II.  The  wicked  horroweth  and  ^^.J-^^'' 
 
 payeth  not  again ^  hut  the  righteous  fheweth  26. 
 
 mercy  and  giveth  :  And  in  feveral  other 
 
 places. 
 
 Though  one  man  cannot  implead  a- 
 nother  before  the  Bar  of  humane  Law, 
 for  not  doing  him  a  kindnefs,  for  not 
 being  liberal  to  him ;  the  end  of  the 
 Law  being  to  preferve  men  within  the 
 bounds  of  j'jftice  ;  to  keep  them  from  do- 
 ing injuries  to  one  another,  which  is 
 more  immediately  neceffary  to  the  peace 
 of  Societies:  Yet  in  God^s  Law  ,  the 
 not  doing  a  kindnefs,  when  we  have  a 
 fitting  occafion,  is  counted  injuftke ;  and 
 he  will  arraign  us  for  the  omiffion  of 
 fuch  occafions. 
 
 The  Apoflle  having  faid,  Rom.  13.  7. 
 Render  to  all  their  dues,  pay  to  every 
 man  your  debts ;  fubjoyns  in  the  next 
 verfes ,  Owe  no  man  any  thing  hut  to 
 love  one  another  ,  Implying,  that  in  the 
 Scriptur^feenfe,  Charity  is  a  debt,  and 
 the  not  paying  of  it  an  injuftice.  'Tis 
 fuch  a  debt  as  we  can  never  fully  dif- 
 charge,  but  though  we  are  always  pay- 
 ing  of  it,  yet  we  mud  ftill  be  in  arrear, 
 whilfl:  there  Hidl  remain  any  ability, 
 X  4  and 
 
5  1 1  The  Tenth  Sermon^ 
 
 and  occafion  for  our  exerclfing  of  ir. 
 
 Prov,  3.  27.  IVithhoUnot  good  from 
 him  to  whom  it  is  due  (or  from  the  cvcners 
 thereof  ~)  fpeaking  of  works  of  bounty. 
 When  there  are  fie  objeds  propofed  to 
 us  that  need  our  help,  they  have  a  juft 
 title  to  it ;  and  the  not  afiifting  of  thea% 
 is  withholding  from  them  their  due. 
 
 We  are  but  Stewards  of  our  edate, 
 and  are  to  lay  it  out  for  fuch  ufcs  of 
 the  Family,  as  sre  moft  agreeable  to  our 
 Majier^s  will  ;  and  the  negled:  of  this  is 
 «^?  ?^*  ft  vied,  ieif7$imfaithful  inthat  which  is  a- 
 notioer  man  s. 
 
 God  himfelf  is  the  great  Saveraign  and 
 Proprietor  of  the  world;  all  men  are 
 but  his  Subjecits  and  Tenants  ,•  there  is 
 a  Tribute  or  Rent  which  he  requires 
 from  them  5  upon  the  non-payment  of 
 which  they  forfeit  their  Tenure  ,  and 
 afterwards  do  but  ufurp,  being  in  his 
 fight  without  any  lawful  title  to  what 
 they  pofTcfs.  And  he  hath  i^ppointcd  two 
 kind  of  Receivers  for  this  tribute  or  rent, 
 which  we  owe  to  him  ,  lus  Minijlers 
 and  tlie  Poor  ;  the  not  paying  to  one  of 
 thefe  isexprefly  ftylcd,  rclhing  of  God, 
 Malach.  3.  8.  'tis  fo  like  wife  in  the  other 
 caffs,  Paupsrihus  Kon  impertire  rapina  eft  ; 
 Nay,  it  may  prove  much  worle^  a  kind 
 ''■''''■■■'  of 
 
o;iiaXXXII.  8.  |f} 
 
 ^{Murther^  which  is  the  highcft  kind  of 
 injufticc,  Bec^ufc  not  to  fave  when  we 
 may,  is  to  defiroy,  as  is  implied  by  our 
 Saviour,  Luke  ^.  9.  That's  the  Second 
 Argument  upon  the  account  of  y^TZ/c^  or 
 duty. 
 
 3.  'Tis  highly  advantageous  to  us; 
 which  is  the  lafl  Argument  upon  the 
 account  oi  inter eli.  By  liheral  things 
 {hall  we  ft  and,  'Tis  the  beft  means  to 
 improve  and  confirm  a  mans  condition, 
 in  all  the  felicities  of  this  life,  and  a 
 better. 
 
 I.  For  this  life  :  'Tis  the  moil  cfFc- 
 (ftual  way  both  to  improve  and  preferve 
 our  eflate?,  and  to  render  us  honour- 
 able and  amiable  in  the  efteem  of  0? 
 thcrs. 
 
 I.  For  the  increafing  of  our  edates: 
 The  Apofile  compares  it  to /owing,  which 
 refers  to  an  harvejl.  The  Husband- 
 nrian  would  ntvtt  fcatter  his  feed  upon 
 xht  ground,  if  he  did  not  know  ,  that 
 'tis  much  better  for  him  to  difpofe  of  it 
 {0^  than  to  keep  it  in  his  granary.  'Tis 
 of  all  others  the  mofl  gainful  way  of 
 Trading.  Ars  omnium  quiBfluo/iftma^  as 
 one  of  the  Fathers,  When  we  receive 
 much  for  a  little,  certain  for  uncertain, 
 f  ternal  things  for  temporal 
 
 2.  For 
 
3  1 4  The  Tenth  Sermoriy 
 
 X.  For  the  preferving  it  fafe.  The 
 Jews  call  Alms  by  the  name  of  Salt^  for 
 irs  preferving  power.  'Tis  laying  up 
 treafures  in  Heaven,  vi^here  ruft  camot 
 corrupt  ,  nor  thieves  break  through  and 
 (leal.  Such  perfons  whom  we  help  by 
 our  beneficence ,  are  but  fo  many  Trea- 
 furcrs  whom  we  intruft  with  the  cufto- 
 dy  of  our  wealth;  who  will  preferveit 
 more  fafely  for  us,  than  any  lock  or 
 guards,  or  any  other  repofuories  can  do. 
 As  for  that  wealth  which  is  not  fo  difpo- 
 fed  of,  the  thief  may  rob  our  Treafu- 
 ries ;  the  fire  may  devour  our  houfes  5 
 Creditors  may  grow  infolent  ;  our 
 grounds  may  become  fruitlefs  and  bar- 
 ren, by  reafon  of  unfeafonable  weather ; 
 tempefts  may  deftroy  our  adventures 
 in  merchandize ;  feme  miftake  in  our 
 conveyances  may  overthrow  the  title  of 
 our  purchafes  ;  every  one  of  thefe  may 
 be  fubjeO:  to  a  thoufand  cafualties.  But , 
 
 Umixl  Extra  fortmam  eft  ,  qukqnid  donatur 
 
 amicis  ; 
 Quas  dederis^  folas  femper  habehis  opes. 
 
 Sjith  the  Epigramyyiatrfi,  A  man  can 
 be  fure  only  of  that  wealth  which  he 
 hath  eiven  away. 
 
 ^  Tis 
 
owlfa.  XXXII.  8.  515 
 
 'Tis  ftoricd  of  a  great  man,eminent  for  ^ifhonfus, 
 his  bounty,  that  being  asked  by  a  friend 
 what  he  did  intend  to  referve  for  him- 
 felf,  after  all  his  bountiful  gifts  beftow- 
 ed  upon  others?  Anfwered,  eaipfaqu^ 
 dono:  implying,  that  inftead  of  alie- 
 nating ,  he  did  rather  confirm  his  pro- 
 priety in  them ,  by  dlfpofing  of  them 
 to  good  ufes. 
 
 'Iwas  a  fignificant  faying  to  this 
 purpofe,  Haheo  quod  dedi^  perdidi  quod 
 fervavi  ,  /  do  keep  what  I  gave^  hut  I 
 have  lofi  what  I  kept.  To  which  it  may  be 
 added  ,  That  as  thefe  riches  are  not  fo 
 much  expofed  to  danger,  fo  are  they  lefs 
 liable  to  the  envy  of  others. 
 
 ^ or  Honour  and  Repute,  which  is  he t- 
 ter  than  great  Riches^  'tis  fa  id,  he  that 
 hath  mercy  en  the  poor  ^honour  eth  his  maker, 
 Prov,  14.  31.  And  God  hath  faid,  iWw? 
 that  honour eth  me^  I  will  honour.     Every  Pfov.  19. 
 man  is  a  friend  to  a  man  of  gifts.     Nor  is 
 fach  an  one  fo  much  a  lofer  in  his  purfe 
 by  his  bounty  ,  as  he  is  a  gainer  in  the 
 hearts  and  afFediions  of  men.     The  Cen» 
 turion  (  tho  of  a  different   way    from 
 the  Jews  )  was  upon  this  accouru  high* 
 ly  valued  in  their  efteem,  which  made 
 them  fo  earneftly   to   intercede    with 
 our  Saviour  in  his  behalf,  as  being  a 
 
 u  or  thy 
 
3  1 6  The  Tenth  Sermon^ 
 
 worthy  generous  pfrfbn,  who  had  ob- 
 liged them  by  his  publick  beneficence  ; 
 and  our  Saviour  did  upon  that  reafon 
 more  readily  comply  with  their  defires 
 upon  the  firft  motion.  Though  upon 
 another  occafion  being  twice  (ollicited 
 
 joh.  4. 4(5.  in  the  behalf  of  a  NGhle-mansfon^  he  re- 
 fufed  to  go. 
 
 This  gives  us  an  interefl:  in  the  pray- 
 ers of  others.  zTim,  I.  16.  The  Apo/lle 
 mentioning  the  good  offices  dene  to 
 him  by  Onefiphorus^  adds,  The  Lord 
 give  mercy  to  his  houfe^  for  he  oft  refrejh' 
 ed  mCy  and  was  not  ajhamed  of  my  chains* 
 The  Lord  grant  unto  him  that  he  may  find 
 mercy  of  the  Lord  in  that  day. 
 
 St.  Hierom  fpeaking  of  a  bountiful 
 man,  gives  this  reafon  why  fuch  an  one 
 muft  alwayes  be  fafe  and  happy;  Ha^ 
 
 iCor^.i^.^^t  enim  multos  inter ceffores^  &  imprffi^ 
 hiie  eft  multorum  preces  non  exaudlri.  Men 
 do  generally  wifli  well  to  fuch,  and 
 fpeak  well  of  them  ;  and  will  be  ready 
 to  fland  by  them ,  and  affift  them  in 
 their  troubles.  The  higheil  expreffion 
 of  love  that  can  be ,    is  for  a  man  to  be 
 
 Vohis.i-i.  ^^^^y  ^^  ^^y  ^^^'^  ^^^  life  for  another', 
 greater  love  than  this  hath  no  man.  Now 
 though  fcarcely  for  a  righteous  man  will 
 cue  dje^  i'  e,  one  of  a  fevere  innocence; 
 
 yet 
 
o/jlfa.  XXXll  8.  317 
 
 yet  for  a  good  mati  fome  will  dare  to  dye^ 
 Row.  5.  7.  (  ^.  ^.  )  (or  a  Friend  and  Bene- 
 factor ;  one  that  is  a  publick  good,  and 
 of  general  ufcfulnefs ,  \^  orth  a  thou- 
 fand  others  5  For  fuch  ^n  one  men  miy 
 be  ready  to  venture  their  lives  ,  which 
 is  the  higheft  expreflion  of  love  and  ho- 
 nour that  may  be. 
 
 And  as  for  the  advantage  we  hereby 
 receive  as  to  o\ir  future  eflates^  this  like- 
 wife  is  much  every  way.  'Tis  fome  ft;- 
 curity  from  that  danger  and  prejudice, 
 which  follows  upon  the  having  of  ri- 
 ches. The  evil  of  abundance  is,  That 
 we  are  thereby  tempted  to  forget  God :  ^'^o'»-  3o- 
 And 'tis  the  benefit  of  liberality  ,  That 
 it  makes  us  to  remember  him,  by  Iayh?g 
 up  our  treafures  in  Heaven :  And  where  the 
 Treafure  is,  there  will  the  heart  he  alfo  , 
 Luke  II.  33, 
 
 VVorks     of  Beneficence    are    called  iTim.  6. 
 by  St.  Paul^  OefMAiov   The  foundation  of  ^9- 
 that   reward   we  fliall   receive    in   the 
 world  10  come.     Some  Citricks  have  cb-  ^^^'  ^^^^^• 
 ferved,  that  this  Greek  word  in  iht Heiie^ 
 niflical  ufe,  hath  an  allufion  to  another 
 Hehrew  word  ,    which  in  the  Rahlhical 
 Dialect   fignifies    Talulce    contradus^    a 
 Bill  of  Contrad,   a  Bond  or  Obligation, 
 by  vertue  of  which ,  at  the  day  of  pay- 
 
 nerit. 
 
3  I  8  [The  Tenth  Sermon^ 
 
 ment,  we  may  plead  a  right  to  the  re- 
 ward, as  being  juftiy  due  to  us,  not  vi 
 merit i^  but  vi  patlt^  by  virtue  of  that 
 promife  whereby  God  hath  been  pleaf- 
 ed  to  become  our  debtor.  And  which 
 is  mod  defirable  ,  to  have  Chrift  at  the 
 lad  day  to  be  our  dehor  and  rewarder^  or 
 our  Enemy  and  Revenger^ 
 
 III.  In  the  Application  of  what  hath 
 been  faid,  there  are  fome  few  things 
 I  would  obferve,  by  way  of 
 
 Do^rinall  f  ^ 
 
 I.  By  way  of  tnflru^ion^  thefe  Co- 
 rollaries, 
 
 I.  If  fuch  perfons  only  be  truly  no- 
 ble and  generous,  who  devife  liberal 
 things,  then  all  fuch  as  are  averfe  from 
 fuch  things,  are  but  Nahals  ^  vile  and 
 foolifli ,  and  ought  to  be  fo  efteemed 
 amongft  them  that  will  pafs  righteous 
 judgment ,  and  are  able  to  diftinguifti 
 of  things  that  differ.  There  may 
 be  an  outward  refpcA  due  to  titles 
 of  Honour  and  Dignity ,  but  when  they 
 are  meerly  nominal ,  without  any  foun- 
 dation of  real  worth  to  anfwer  them , 
 *tis  not  to  be  expeded  that  they  ihould 
 
 acquire 
 
on  Ifa.  XXXII.  8,  ^19 
 
 accquire  an  inward  efteem  in  the  judg- 
 ments and  afFcdions  of  judicious  Per- 
 sons. Men  may  have  the  cuftody  of 
 great  eftates,  but  they  are  rather  the 
 flaves  than  the  mafters  of  them,  unlefs 
 they  have  hearts  to  difpofe  of  them  to 
 good  ufes. 
 
 X.  Hence  we  learn  what  to  think  of 
 thofe,  who  are  fofar  from  devifing  lihe- 
 ral  things y  that  they  muft  be  forced  to  do 
 jufi  things.  And  will  in  cafes  of  diffe- 
 rences yield  no  further  than  they  can 
 be  compelled  by  Law  :  infifting  to  the 
 utmoft  upon  every  pm^ilio  of  advan* 
 tage,  which  the  rigor  and  the  letter  of 
 the  Law  will  afford  them.  Thefe  are 
 fo  far  from  being  perfons  of  honour^  that 
 in  the  Scripture-fenfe  they  ought  not 
 to  be  reputed  perfons  of  honefty;  Eq^ui- 
 ty  being  neceffary  to  that,  no  !efs  than 
 Juftice. 
 
 3.  Thofe  perfons  are  much  mifiaken, 
 who  think  ads  of  this  kind  to  be  arbi- 
 trary ;  that  they  may  exert  or  reftrain 
 their  bounty  at  their  own  pleafure  , 
 without  doing  injury  to  any  one. 
 Whereas  'tis  plain,  that  the  Scripture 
 doth  impofeit  as  a  neceflary  duty,  and 
 efteem  the  omiffion  o[  it  an  injury.  And 
 though  we  cannot  be  accufed  for  our 
 
3  20  The  Taiih  Strmon^ 
 
 ncgU.d:s  in  this  kind  before  mans  Trl^ 
 lunal^  yet  God  will  pafs  tipon  us  ouf 
 final  Sentence  according  to  thefe 
 works. 
 
 4.  If  this  be  fo  fure  a  means  for  the 
 fecuringand  improving  our  eftates,  and 
 that  hy  liberal  things  men  fhall  Jland : 
 This  may  ^^fford  fome  ground  for  our 
 enquiry,  Whether  the  negled:  of  this 
 duty  may  not  have  fome  influence  upon 
 the  general  complaints  in  thefe  times, 
 of  want  of  money  and  trading,  and  of 
 mens  failing  in  their  eftates.  This  is 
 plain  enough,  that  there  is  no  age  to  be 
 mentioned,  wherein  the  generality  of 
 perfonsof  all  ranks  and  conditions  have 
 been  more  profufe  and  extravagant,  as 
 to  thofe  particular  expencts  that  con- 
 tern  themfclves  in  all  relpeds,  Build- 
 hgs^  Diety  Jpparel^  &c.  And  it  may 
 juUly  be  feared,that  this  excefs  in  private 
 expences,  may  occafion  a  defed  in  their 
 publick  bounty  :  And  then  no  wonder 
 if  men  by  negledi  cUiieral  rhirigs  do  fa/I 
 and  ireak. 
 
 2  By  v^^y  c>i Exhortation;  We  may 
 from  hence  be  excited  to  thefe  tiv(f 
 things. 
 
 I.  To  give  honour,  love  and  refpe<ft 
 to  libera!  perfons :  This  is  as  much  due 
 
 to 
 
on  Ifa.  XXXIL  8. 
 
 to  them  from  others  as  their  bounty 
 and  charity  is  due  irorii  them  to  others. 
 And  it  cannot  be  lefs  than  an  injury  to 
 detain  from  any  one  what  is  his  due. 
 
 It  was  an  ufual  Form  amongft  the 
 Jews  upon  the  naming  of  worthy  per- 
 fons  deceafed,  to  add  this  claufe  to  the 
 mention  of  them,  whofe  memory  is  hlef- 
 fed.  And  hence  was  that  cuftom  in  the 
 Primitive  times  of  appointing  Anmver^ 
 fary  Memorials  and  Feftivals  m  Honour 
 of  the  Worthies  deceafed  ;  to  recount 
 their  good  deeds,  celebrating  the  prai- 
 fes  due  to  them,  that  others  by  their 
 example  might  be  excited  to  do  the  like. 
 And  here  I  cannot  in  juftice  omit  the 
 mentioning  of  a  late  publick  good  Work 
 (not  fufficiently  taken  notice  of^thougb) 
 redounding  much  to  the  honour  of  our 
 Nation  and  Religion ,  I  mean  the  Re« 
 demption  of  fo  many  Captives  from  Sla-^ 
 very,  and  reftoring  them  again  to  their 
 native  Countries;  which  certainly 
 ought  to  be  commemorated  with  praife 
 2iS  a  work  of  a  fipeet  favour^  bothtoQod 
 and  Men  :  and  a  further  addition  td 
 that  double  honour,  which  was  before 
 due  to  fuch  as  were  the  chief  Pro» 
 moters  of  it;  I  mean  the  Clergy  of 
 this  Church,  ingratitude  to  Gad  for  his 
 Y  gra^- 
 
 3U 
 
32  2  7he  Tenth  Sermon] 
 
 gracious  and  wonderful  reftitution  of 
 them  to  their  juft  Rights  and  Reve- 
 nues. 
 
 And  I  may  truly  fpeak  it  to  the  ever- 
 lafting  honour  of  this  famous  Cify,  that 
 it  hath  afforded  as  many  Hberal  worthy 
 BenefaAors  for  pubhck  good  works  y 
 (and  that  too  fince  the  Reformation  ^ 
 whatever  the  Papifls  fugged  to  the  con- 
 trary) as  any  other  City  \n  the  Chriftian 
 World.  And  which  ought  further  to 
 be  acknowledged  to  their  deferved 
 praife,  the  fevcral  Companies  of  ir,  have 
 generally  difcharged  the  truft  com- 
 mitted to  them  by  the  Legacies  of 
 others,  with  much  more  honour  and 
 fidelity  than  particular  menufeto  do. 
 Having  of  their  own  accord,  without 
 being  neceflitated  to  it  by  a  courfe  of 
 Law,  obferved  that  fair  ingenuous  equi- 
 ty, which  is  proper  in  fuch  cafes ,  by 
 augmenting  the  allowances  bequeathed 
 in  fome  proportion,  according  as  the 
 price  and  value  of  things  hath  increa- 
 fed.  This  I  know  hath  been  done  in 
 fome  cafes ;  and  I  am  fure  by  the  rules 
 of  equity  it  ought  to  be  fo  in  others. 
 That  what  was  at  firft  defigned  by  the 
 Will  of  the  Donor  as  a  meet  and  liberal 
 maintenance,  and  now  by  the  rifmg  of 
 
 the 
 
o;2  Ifa.  XXXII.  8.  jij 
 
 the  value  of  things  falls  (hort  of  it,  (if 
 the  revenue  will  bear  it)  ought  to  be 
 augTie.ued  in  fome  proportion  to  what 
 was  firft  intended.  Such  perfons  cannot 
 juftly  pretend  to  this  Character  in  the 
 Text  of  devifing  liheral  things  them- 
 felves,  who  are  not  free  and  generous 
 in  the  right  difpofal  of  the  liberality  of 
 others. 
 
 X.  Which  brings  nie  to  the  fecond 
 branch  of  Exhortation ,  with  which  I 
 Ihal'  conclude:  That  as  we  are  now 
 convinced  of,  fo  fliould  we  beaffe^ed 
 with,  and  accordingly  practice  this  ex- 
 cellent vertue  of  Liberality.  And  as  we 
 abound  in  every  thing,  in  Riches,  Peace^ 
 ^^^a^th,  Knowledge,  ihl  we  abound  in  this 
 ^  grace  aljo.  It  may  ftem  fuperfluous  to 
 add  any  thing  further  to  that  great 
 cloud  of  Teftimonies  and  Arguments; 
 which  I  have  already  urged  to  this  pur- 
 pofe.  Without  this  bounty  and  pity  to 
 others  we  can  have  no  good  aflurance 
 of  God's  favour  to  us,  nor  any  grounds 
 to  exped  it.  With  what  face  or  con- 
 fidence can  any  man  ask  mercy  for  him-  f^^ehem. 
 felf,  who  is  not  ready  to  fhew  it  to  13.14.  ^i. 
 others  >  M*c-  5-  7^ 
 
 'Tis  this  that  muft  add  an  efficacy  to 
 
 our  Prayers,  as  it  did  with  Cornelius ; 
 
 Y  %  that 
 
3  2^4  "^f'^  Tenth  Sermon^ 
 
 that  mufl  fan(9:ifie  our  Pofleflions,  our 
 Luk.ri.4i  i'>i^'^gh^^o^i  Mammon f  which  ctherwife 
 mill  not  he  clean  to  us.  'Tis  the  parent  of 
 honour,  fafety,  profperity  without  us, 
 of  joy,  peace,  confidence  within  us; 
 ^^  the  greateft  comfort  both  in  Hfe  and 
 
 s,  24.  *  death,  as  being  the  fureft  evidence  both 
 of  our  grace  here,  and  our  glory  here- 
 after. 
 
 'Twill  be  but  a  little  while  before 
 every  one  of  you  Ihall  be  called  to  give 
 an  account  of  your  Stewardjhips \  and 
 would  it  not  be  your  wifdom ,  before 
 that  time,  to  have  a  right  (late  of  ycur 
 Accounts,  and  to  examine  how  they 
 ftand?  I  am  fcnfible  that  I  fpeak  to  men 
 of  experience,  fuch  as  by  their  conftant 
 W' ay  of  dealing,  nmfl:  needs  be  well  ver- 
 fed  in  things  of  this  nature;  and  do  tho- 
 roughly underftand  what  belongs  to  the 
 making  upland  adjufting  of  Accounts ; 
 how  to  put  together  the  charge,  firft  of 
 what  they  have  received  ,  and  are  re- 
 fponfible  for ;  and  then  the  difcharge, 
 how  it  hath  been  laid  out  and  expended. 
 And  I  appeal  to  your  Confciences,  Can 
 you  think  this  would  be  a  good  ac- 
 count at  the  lalt  day  to  fay.  Lord,  thou 
 haft  intruded  me  with  fo  many  Talents, 
 fuch  a  revenue  in  Land,  fuch  a  ftock 
 
 in 
 
on  Ifa.  XXXH.  8.  py 
 
 in  Money  and  Commodities,  fuch  an  in- 
 come by  Trading,  or  by  Offices,  to  the 
 value,  ]it  may  be,  of  lome  thoufands  or 
 hundreds  by  the  year.  Of  which  re^ 
 ceipts  I  have  expended ,  Imprimis^  for 
 my  own  ule  in  huildhtg^  furniture^  appa- 
 rel^ feafling^  recreations^  law*fints^  and 
 perhaps  fome  more  vicious  way  of  ex- 
 pence ,  fo  many  hmulrecis,  Item^  fcr 
 thyufe  and  fervice  towards  the  relief  of 
 thy  poor  Members,  to  works  of  devoti- 
 on or  publick  bounty,  either  fo  many 
 blanks^  or  fo  m^ny  pence. 
 .  If  men  would  deal  impartially  with 
 themfelves,  putting  both  thefe  together, 
 and  comipare  them  Viith  one  another; 
 would  not  this  be  enough  to  fiiame  and 
 confound  men,  if  they  were  but  fe  ious 
 in  Rehgion,  and  did  in  good  earncft  be- 
 lieve what  they  profefs. 
 
 When  we  come  to  die,  the  remen> 
 brance  of  thofe  fums,  though  butfmall 
 ones,  which  we  have  fent  before  us  to 
 Heaven  in  v^^crks  of  bounty  and  charity, 
 wall  be  a  greater  comfort  and  fupport 
 to  our  Minds  than  all  thofe  vaft  rrea- 
 fures  which  we  muft  leave  behind  us 
 upon  Earth.  If  men  do  not  believe  thcfe 
 things,  why  do  they  pretend  to  be  Chri- 
 ftians?  If  they  do  believe  them,  howls 
 Y  3  il 
 
1 1 6  the  Tmth  Sermon,  &c. 
 
 it  prfTib'e  thev  (houid  walk  fo  unan- 
 fwtr  I   y  to  i\  t^m  ? 
 
 Oil !  that  what  hath  been  faid  might 
 prevail  w  ith  fome  amongft  you,  to  en- 
 ter upon  a  firm  refolution  of  altering  ihe 
 ftate  of  your  Accounts  for  the  future, 
 by  reducing  thefe  two  General  Heads 
 for  ycur /elves,  and  for  Go^^  unto  a  more 
 decent  and  equal  proportion  ;  that  the 
 one  may  not  confift  only  cf/>(?«;^//j,  ard 
 the  other  of  f^e^ce.  That  4o  much  at 
 lead  may  be  laid  out  upon  good  works, 
 as  may  afford  to  your  Faith  and  Hope 
 fome  ground  d.nA  foundation  to  Uy  hoUon 
 eternal  life. 
 
 The 
 
^^r 
 
 The  Eleventh  Sermon. 
 
 Luke     Vil.  y. 
 
 For  he  loyeth  our  Nation ,  and  hath 
 built  us  a  Synagogue. 
 
 AMongfl:  the  many  Paiflages  in 
 the  Gofpel  concerning  thcfe 
 miraculous    Cures,      which 
 were  wrought  by  our  Savhur, 
 t\\[SoixhQ  Centurion  s  Servant  is    upon 
 feveral  accounts  one  of  the  moft  remark- 
 able. 
 
 We  have  it  recorded  in  two  feveral 
 Evangelijls^  by  St  Matthew  ,  Chap,  8. 
 and  here  by  Sr.  Luke.  Thtjfr/i  of  chefe 
 lludylng  brevity  and  concifenefs  in  the 
 relation  of  it,  doth  thereupon  emit  fe- 
 veral circumftances  fpecified  by  the 
 other;  whence  there  arifeth  fome  Teem- 
 ing inconfiftency  betwixt  them.  From 
 uhich  the  Pagans  and  Mankhees  of  old, 
 Y  4  took 
 
1 1  ^  The  Eleventh  Sermon^ 
 
 took  advantage  in  their  Objedions 
 againft  the  truth  of  the  Gofpel. 
 
 The  chief  circumftance  wherein  the 
 difference  lies ,  is  concerning  the  per- 
 ibns  who  came  unto  Chrift.  In  St. 
 Matthew  'tis  faid,  that  the  Centurion  him- 
 fef  canae ,  hefeeching  of  Chrift ^  verf.  6. 
 and  anfwering  of  him^  v.  8.  And  in  this 
 place  'tis  faid,  that  the  Centurion  firft 
 fent  the  elders  to  him,  v.  3.  and  after  his 
 friends^  v.  6.  And  part  of  their  meffage 
 is,  Neither  thought  I  my  felf  worthy  to 
 come  unto  thee,  v.  7. 
 
 Severs}  things  are  anfwered  to  this 
 Dbjediion  by  rhofe  who  write  concern- 
 ing the  Harmony  of  the  Evangeli/ls. 
 The  mofl  common  Solution  is,  Thic 
 what  is  done  by  a  man's  Proxy  or  M cf- 
 ^'•jff.ip. ,  fenger,  miy|be  afcribed  to  a  man's  fclf, 
 Aopftolus  cu]u[que  eft  &  quifque,  He  that 
 rsceiveth  me^  receive th  him  that  fent  me, 
 Chrift  is  faid  to  have  preached  peace  to 
 the  Ephefians,  Ephef.  %,  17.  and  repen- 
 tance to  the  old  Worlds  I  Pet.  3.19. 
 which  he  did  not  in  his  own  Perfon,  but 
 by  his  Mtflengers. 
 
 Others  conceive,  That  the  Centurion 
 firft  fent  the  Elders  of  the  Jews,  whofe 
 commiflion  was  only  to  befeech  cure 
 for  his  Servant :  And  when  upon  their  re- 
 
 guefl 
 
 4^ 
 
on  Luke  VII.  5.  519 
 
 queft  out  Saviour  was  pleafed  to  come 
 towards  his  Houfe,  then  he  fends  feme 
 other  Friends  to  deprecate  that  trouble, 
 and  to  let  him  know,  that  he  was  not  fo 
 prefumptuous  as  to  expedt  or  defire  any 
 fuch  favour  from  him :  But  when  not- 
 uithftanding  thisMeflage,  our  Saviour 
 ftill  kept  on  his  way  towards  his  Houfe, 
 then  at  laft  the  Centurion  himfelf  ccmes 
 out,  and  tells  him,  That  he  is  altogether 
 unworthy  to  have  fo  great  a  Gueft  come 
 under  his  Roof. 
 
 This  being  very  fuitable  to  all  the 
 circumftances  of  the  Story  recorded  by 
 ho\hEvangeli§fs,  doth  foiEciently  recor- 
 cile  the  feeming  difficulty  about  it. 
 
 So  that  the  Text  is  part  of  that  Mef- 
 fage  which  was  fent  to  our  Saviour  in 
 behalf  of  the  C^;?^^/w?/s  Servant.  For 
 the  better  underftanding  of  the  V^ords^ 
 and  the  Story  to  which  they  refer,  it 
 may  be  proper  to  premife  fomething 
 concerning  thefe  four  Particulars. 
 
 I.  The /'(f/-/^^  fending. 
 
 X.  The  A/if^^g^  or  Errand. 
 
 3.  The  Mejfengers  employed. 
 
 4.  Their  Succefsy  or  the  iflue  of  this 
 Meflage. 
 
 I.  The  Per/on  fending,  is  heredefcri- 
 bed  by  various  circumftances  j  His  Cal' 
 
3  J  o  The  EleVemh  Sermon ^ 
 
 lifig^  Religion^  thofe  fpecial  Virtues  for 
 which  he  wns  eminent. 
 
 I.  His  Calling  or  Profeflion.  A  cer^ 
 tain  Centurion^  v,  z  A  Military  OiB- 
 ccr,  one  of  thofe  Captains  who  were 
 quartered  up  and  down  the  feveral 
 parts  oijudea^  to  prevent  any  Commo- 
 tions or  Seditions  amongfl:  the  Jews^ 
 whilil  they  were  under  the  RovKan  Go- 
 vernment ;  And  'tis  hkely  that  hisGar- 
 rifon  or  head-Qjaarters  were  at  Caperna* 
 um,  the  place  where  this  Miracle  was 
 wrought. 
 
 z.  For  his  Religion  ^  he  was  neither 
 Jew  not  Chfiflian^  but  a  Heathen^  ac- 
 knowledging no  other  Principles  but 
 what  the  Light  of  Nature  might  lead  a 
 man  unto;  whereby  men  are  obliged 
 to  renounce  Idols,  to  worlhiponly  the 
 one  true  God,  to  obferve  the  Rules  of 
 Jjftice  and  Charity  ,  dealing  fo  with 
 others,  as  x\vy  defire  to  be  dealt  with 
 themfelves.  Which  Rules  are  particu- 
 larly enumerated  under  feven  Heads, 
 lliled  by  the  RabhinSy  the  Seven  Precepts 
 of  Noah.  And  cae  obfervance  of  thefe 
 was  then  counted  fufficient  to  entitle  a 
 man  a  Profelite ;  of  which  there  were 
 two  kinds  cmongll  the  Jews,  called  by 
 them  Prcfelites  of  the  Covenant^  and  of 
 h  e  Gate.  Thofe 
 
on  Luke  VII.  jT  531 
 
 Tho(e  "were  calkdProfelites  of  the  Co* 
 venant^  who  took  upon  them  the  Sign 
 of  ir,  namely  Circumcifion,  and  did  fub- 
 mit  themfelves  to  all  the  Jewijl?  Rites  in- 
 joined  by  Mofes.  And  all  fuch  of  what 
 Nation  foever  ,  who  were  thus  fully 
 converted  to  that  Religion,  were  after- 
 wards counted  as  Native  Jews^  and  ad- 
 mitted to  the  fame  common  Privileges, 
 and  ro  worfliip  with  them,  both  in  the 
 times  of  the  talernade^  and  of  the  Tern- 
 pie.  Such  was  TJrtah^  &c, 
 
 Thofe  were  called  Profelites  of  the 
 Gate,  who  during  the  time  of  Solomons 
 Temple,  flood  only  without  at  the 
 Gate,  not  being  admitted  within  the 
 fepts  or  Tnclofures  of  it ;  though  in  the 
 fecond  Temple  there  was  an  outward 
 Court  appointed  for  them,  called  Atrium 
 gentium,  Thefe  were  neither  circumci^ 
 fed,  nor  obferved  any  of  t!ie  Mofaical 
 Rites,  but  only  thofe  Precepts  o{ Natural 
 Religion  which  I  mentioned  before. 
 And  of  thefe  there  were  fome  in  all 
 Times  amongil:  the  Jews.,  and  ufually 
 great  numbers  in  all  Cities  and  Places 
 of  the  Gentiles  where  the  'jei^s  had  Sy- 
 nagogues. Such  was  l^aantan  the  Syri"^ 
 an  ^  m  the  Glcl  Tejiament :  Cornelius  , 
 and  the  Centurion  in  the  New.    In  the 
 
 Hiftory 
 
3  5 1  The  Eleventh  Sermon^ 
 
 Hifloryof  the  A^softhe  Jpoftles,  there 
 is  frequent  mention  of  thefe  kind  of  pro^ 
 [elites  under  the  title  of  (j^fdjui^yct,  voor' 
 J]:ippers^  or  devout  perjcns^  chap,  13.43; 
 16.  14;  17.  4, 171 18.4.  who  alfo  were 
 the  dt^Gentiles  converted  toChrifiiamty, 
 
 And  though  there  was  a  wide  diffe- 
 rence betwixt  the  Jews2itid  thefe  Profe- 
 lites  in  Matters  o[  Religion,  yet  did  it 
 not  grow  up  to  any  fuch  heats  and  ani- 
 mofities  betwixt  them,  but  they  lived 
 peaceably  together.  As  for  the  Jews^ 
 though  they  were  by  the  Lavo  obliged 
 to  eftecm  fuch  perfons  as  Gentiles  and 
 unclean,  with  whom  they  might  not 
 familiarly  converfe;  yet  were  they  wil- 
 ling upon  account  of  their  virtue  to  al- 
 low them  fome  fliare  in  their  good  opini- 
 on and  friendfhip ;  efteeming  them  to 
 be  pious  men,  and  fuch  as  (according 
 to  their  opinion  )  fliould  be  admitted 
 to  fome  portion  of  happinefs  in  the  other 
 World.  And  the  Apoftle  fays  of  fome 
 of  them,  that  they  feared  Gody  A^s  lO. 
 I,  X.  and  Qhap,  13.  16. 
 
 And  on  the  other  fide,  thefe  Heathen 
 Trofelitesy  though  they  did  not  believe 
 the  Jewijh  Religion ,  or  fubmit  to  the 
 Rites  of  it,  yet  becaufe  they  found  the 
 Principles  of  it  more  rational  than  any 
 
 other. 
 
on  Luke  Vll.  5.  3J5 
 
 other,  in  the  prohibiting  of  all  Vices,  in 
 their  worfliip  of  one  God,  and  being 
 free  from  Idolatry,  which  all  other  Na- 
 tions were  guilty  of;  therefore  had 
 they  a  greater  efieem  for  the  Jews  than 
 for  any  other  ;  frequenting  their  Sym- 
 gogues  to  hear  the  Law  read  and  ex- 
 pounded, and  being  ready  to  oblige 
 them  by  any  bounty  and  favour,  where- 
 by they  might  teftify  a  peculiar  refped: 
 to  them,  as  being  devout  and  religious 
 men. 
 
 3.  As  for  thofefpecial  virtues  recorded 
 of  this  CenturioHy  there  are  obfervable  in 
 the  Story  of  him  thefe  four  things,  for 
 which  he  was  eminent. 
 
 I,  His  great  tendernejs  and  pity  to- 
 wards his  fick  Servant ,  who  is  faid  to  be 
 dear  to  him^  v.  2.  though  'cis  probable 
 that  he  was  but  a  Slave,  either  bought 
 with  his  Money,  or  taken  amongft  the 
 Spoils  of  War;  for  fuch  kind  of  Servants 
 were  then  mod  ufual  with  the  Romans^ 
 efpecialiy  amcngft  Military  Men  s  yet 
 you  fee  how  full  of  companion  he  is  to- 
 wards him  in  hisSicknefs,  how  folicitous 
 for  his  recovery,  making  all  the  inter- 
 eft  he  could  ,  and  engaging  his  chief 
 Friends  to  mediate  in  his  behalf;  And 
 from  his  being  thus  merciful  we  may 
 
 probably 
 
3  ]  4  ^^^^  Eleventh  Sermon] 
 
 probally  infer,  that  he  was  like  wife  a 
 man  of  courage  and  valour.  For  as 
 fiercenefs  and  cruelty  is  a  fure  indication 
 of  a  Coward,  fo  gentlenefs  and  huma- 
 nity are  ufually  arguments  of  a  great 
 and  generous  mind. 
 
 2.  Hh  mode  fly  afid  humility.  Though 
 others  that  knc vv  him, had  a  great  efteem 
 of  him,  vet  had  he  a  mean  opinion  of 
 himfelf ;  Neither  thought  be  hsmfelf  worthy 
 to  come  unto  Chriji.  v,  7  He  knew  that 
 the  Jews  did  count  themfelves  polluted 
 by  any  famihar  con verfe  with  fuch  as  he 
 uas;  and  much  lefs  could  he  think 
 himfelf  worthy  to  receive  any  fuch 
 honour  from  Chri/t,  as  that  he  fliould 
 vouchfafe  to  come  under  his  roof. 
 
 3.  His  hmnty  and  generojity  in  works 
 of  devotion  ,  manifeiied  by  building  a 
 Synagogue  for  the  Jews,(tttSt\ng  for  them 
 a  place  of  Publick  Worftiip  at  his  own 
 charge,  v/hich  was  a  matter  of  no  fmall 
 expence. 
 
 4.  His  great  Tngemtty  oi  Mind  infub- 
 mltting  to  fufBcient  evidence.  Having 
 been  informed  of  thofe  great  Miracles 
 wrought  by  our  Saviour^  and  that  holy 
 Doctrine  which  he  taught,  he  is  imme- 
 diately convinced  that  he  mud  needs  be 
 a  Divine  Perfon.    And  accordingly  he 
 
 makes 
 
07t  Luke  Vli-   5,  3}5 
 
 makes  his  addrefs  to  Iiim  fuitably  to 
 this  belief  ,  exprefling  I)is  Faith  in  fuch 
 a  Way  as  hath  no  other  Inftance  like  it 
 in  Scripture :  His  requeft  is  6'^v  /^  a  ivorJ^ 
 ami  my  fervattt  fhall  he  healed.  A  nd  if  he 
 ih.  uld  have  laid,  I  do  not  thmk  it  fit- 
 ting either  for  me  to  ask,  or  Chrift  to 
 grant,  that  he  fiiould  vouchfafe  to 
 come  nnd  (ee  my  Servant,  or  to  lay  his 
 hand  on  him;  'tail!  be  fufficient  if  he 
 fhall  pit a(c  to  (peak  the  word  only.  And 
 he  gives  tliis  reafon  for  it,  For  if  I  who 
 am  Luc  a  vnan  under  authority^  have  fuch 
 a  poW'er  over  thofe  committed  to  my 
 charge,  as  to  make  them  r^w^  and  go 
 at  mj  command,  much  more-then  may 
 he  fend  away  Difeales  by  a  word  of  his 
 month,  ^ox I amTiman^  thou  art  a Di- 
 vine  Perfon ;  I  am  /^i?  under  authority^ 
 thou  art  the  fupreme  Lord  of  a!! ,  /  have 
 Soldiers  under  me ^  a  rough  untracJable 
 generation  of  men,  and  yet  when/ jGy 
 to  onCy  go^  he  goes  ;  and  to  another  come^ 
 he  comes ;  to  a  thirds  do  this^  he  does  it ; 
 Now  Sickneflcs  and  Difeafes  are  thy 
 fervants,  under  thine  abfolute  dominion 
 and  command,  tobedifpofedofasthcu 
 pleafeft  ^  and  therefore  as  I  am  not 
 worthy  to  come  unto  thee,  nor  is  it  fit- 
 ting for  me  to  exped  that  thou  fliouldft 
 
 vouch- 
 
33^ 
 
 The  Ekyenth  Sermon^ 
 
 vouchfafe  to  come  unto  me  ,•  fo  is  neither 
 of  thefe  ncccflary  to  the  grant  of  my 
 Petition,  'Tis  I  at  faying  the  word^  and 
 my  fervant  (hall  he  healed.  Upon  this 
 Meffige  our  Saviour  feems  to  be  fome- 
 what  iurprized ;  'cis  faid,  he  marvelled 
 at  him^  and  having  mace  a  (land,  he 
 turns  about  to  the  people  that  followed 
 him,  and   fsid  unto  them,  /  have  not 
 fcundfo  great  faith ^   no  not  in  Ifrael^  V.9, 
 2.  The  Bufinefs  or  Meffage  ;  which 
 was  to  intercede  with  Chrift  for  cure  of 
 a  fick  Servant.     And  this,  thofe  who 
 were  imployed  on  this  account  did  ac- 
 cordingly endeavour  with  muchearneft- 
 nefs,  preffing  their  requeft  with  argu- 
 ments taken  from  the  great  merit  and 
 commendation  of  the  Perfon  in  whofe 
 behalf  they  did  intercede;  which  they 
 esprefs  yfr// in  thtgeneraly  faying,  he  is  ^ 
 worthy  for  ivhom  he  (hould  do  this,  v.  4. 
 and  this  they  further  fpecify  by  two 
 particular  inftances  :  i.  From  his  puhlick 
 fpiritednefs^  He  loves  cur  Nation ;  he  is 
 not  a  perlbn  of  the  common  temper,  of 
 a  little  narrow  mind,  immerfed  wholly 
 in  himfelf ,  or  given  up  to  fome  fmall 
 defigns  for  his  own  private  gain  and 
 advantage,     x.  His  hountyznAgeneroJity 
 ^n  Works  of  Devotion,  He  hathluilt  us  a 
 
on  Luke  VII.   5,  ^^j 
 
 Symgogue,  What  by  the  help  of  his  Sol- 
 diers, and  his  own  expence,  he  hath 
 very  liberally  ere(9:ed  for  us  a  place  for 
 publick  Worfhip;  which  muft  needs 
 be  a  great  obligation  to  thofe  who  had 
 any  zeal  for  their  Religion,-  and  is  ac- 
 cordingly made  ufc  of  as  a  powerful 
 motive  of  favour  towards  him. 
 
 But  here,  before  I  proceed  any  fur- 
 ther,  it  may  be  proper  to  fpeak  fome- 
 thing  for  the  clearing  up  of  thisQuefti- 
 bn,  How  it  comes  to  be  recorded  as  a 
 commendable  thing  for  a  man  to  luild  a 
 Synagogue,  when  we  find  no  command 
 or  inftitution  for  it  in  Scripture  ?  And 
 therefore  it  may  feem  to  be  a  kind  of 
 WUl-worjhip  ,     or  Humane  Invention, 
 which  may  as  well  be  faid  likewife  cor> 
 cerning  our  Churches  in  thefe  Times  of 
 Chrillianity,  We  read  indeed  of  a  glo- 
 rious Tabernacle,  and  after  of  a  Qately 
 Temple  appointed  by  God  himfelf.     Al! 
 the   Parts  ^  Vtenfih  ^  Services^  Officers^ 
 and  every  other  circumflance  belonging 
 to  that  Worihip,  being  particularly  de- 
 termined in  Scripture*  BuD.  we  read  no- 
 thing at  all  of  any  command  concerning 
 Synagogues  or  Churches, 
 
 To  this  it  may  beanfw^red/Ihat  the 
 
 having   of  particular  Places  fee  apirt 
 
 Z  for 
 
3  J  8  The  Eleventh  Sermon , 
 
 for  the  Duties  of  Publick  Worfliip,  is  of 
 natural  obligation,  and  therefore  doth 
 not  require  any  pofitive  Law  for  the 
 commanding  of  it.  Though  fuch  kind 
 of  Ceremonial  and  Typical  Precepts,  as 
 are  no  way  derivable  from  Natural 
 Light,  do  receive  all  their  obligation 
 fron  htinginflitutetl;  yet  in  things  that 
 are  moral^  which  a  man  may  be  acquain- 
 ted with,  and  obliged  unto  by  the  meer 
 Light  of  Nature,  in  fuch  cafes  a  man  is 
 left  to  the  Di(9:ates  of  Reafon  and  Pru- 
 dence. 
 
 And  from  this  Natural  Principle  was 
 
 it  that  the  ancient /'tf/r/^rc^ J,  who  lived 
 
 abroad  in  Booths  and  Tents,  frequently 
 
 changing  their  places  for  frefli  Parture, 
 
 when  they  came  to  any  new  place  of 
 
 abode,  where  they  pitched  their  Tents, 
 
 their  cnRom  was  to  ered:  Altars,  and 
 
 cnclofe  them  about,  which  was  ufually 
 
 done  in  feme  Mount ainsJTigh  Places^zv^ 
 
 Groves,     And  thefe  (before  they  came 
 
 to  be  ?.bufed  by  Idolatry  )were  in  general 
 
 requeft  amongft  them,  being  ftyled  by 
 
 the  fin  me  of  San(auaries,or  holy  Places, 
 
 to  which  a  rtverence  is  commanded,  Te 
 
 jhall  keep  my  Sabbaths^  and  reverence  my 
 
 chap.is*    Satftluanes,  Levic.  19.  30- 
 
 3^-  When  i\iQ  Ifraelttes  wandered  in  the 
 
 Lam.  2.  7< 
 
 Wilder- 
 
on  Luke  VII.  5.  5J^ 
 
 Wildernefs  without  any  fetled  Habitati- 
 on, they  were  commanded  to  make  a 
 moveable  Tahernacle^ht\oxt\s^hiQh  they 
 were  to  worfhip,  Exod.  26.  And  before 
 that  glorious  Tahernacle  was  ere(9:ed  , 
 Mofes  had  a  7d'»f  without  the  Cawp  for 
 that  purpofe,  called  the  Taherniicle  of  the 
 Congregation, 
 
 When  they  were  to  be  in  a  fetled 
 condition,  they  are  then  commanded  to 
 fix  unto  the  place  which  the  Lord  their  God 
 fhouldchufe^  Deut.  12.  5.  After,  when 
 God  had  chofen  Jerufakm  ,  and  in  it 
 Mount  Moriah^  David  did  firft,  out  of 
 his  own  inclination,  make  an  atlempt 
 towards  this  work  of  building  ^le  7>w» 
 pie,  which  was  afterwards  accomplifh- 
 ed  by  Solomon.  And  that  Temple  being 
 deftroyed,  another  was  ere(5ted  in  the 
 room  of  it,  which  (though  it  fell  much 
 fhort  of  the  former)  yet  was  it  one  of 
 the  mod  noble  and  famous  Strudures 
 in  the  whole  World. 
 
 Eachofthefe,  ih^  Tahernacle  and  the 
 Temples^  were  by  particular  appoint- 
 ment. In  after  times  we  read  of  ether 
 kinds  of  Buildings  for  VVorihip,  Syna- 
 gogues and  Oratories. 
 
 Synagogues  were  fomcwhat   anfwcr- 
 
 able  to  o\xr  Par i/Jp' Churches  ^  in  which 
 
 Z  2,  they 
 
1 40  The  Eleventh  Sermon 
 
 they  were  wont  to  aflemble  for  Prayer, 
 Reading,  and  interpreting  the  Law. 
 
 The  Oratories  or  Profeuch^  were  lefler 
 Structures,  commonly  eredted  without 
 the  Tonws  ^  and  by  the  Sea-fide:  into 
 which  it  was  ufual  for  Paficngers  to  en- 
 ter for  Praying,  and  giving  of  Alms. 
 
 When  Synagogues  began  firfl  to  be 
 ered*ed,  is  very  difficult  to  determine. 
 The  moft  common  opinion  is.that  there 
 were  no  Buildings  of  this  kind  till  after 
 the  Captivhy,  As  for  that  Phrafe,  They 
 have  burnt  up  a/1  the  Synagogues  of  God  in 
 the  land./P\^\,j^.  8.  the  Original  word 
 tranflated  Synagogues,  is  "•"JJ^^Q  which  is 
 frequently  ufed  m  other  Scriptures  to 
 fignifie  tempus  ftatufum^  or  fiat  a  folenni- 
 tas  ;  according  to  which  the  meaning  of 
 it  muft  be ,  that  they  have  abrogated 
 the  folemn  Fefiivals^  and  caufed  them 
 to  ceafe:  'lis  fo  rendred  by  the  Chaldee 
 Paraphrafe,  the  Septuagint^  and  mod  of 
 the  other  Verftons.  And  whereas  St. 
 'James  faith,  AB.  15-.  21.  Mofes  of  old 
 time  had  in  every  City  thofe  that  preach 
 him,  being  read  in  the  Synagogues  every 
 Sabbath-day.  To  this  it  may  be  an- 
 fwered  ,  that  the  Phrafe  of  old  time  is 
 not  neceflarily  to  be  extended  unto  the 
 times  of  pureft  Antiquity,  but  may  be 
 
 well 
 
on  Luke  Vil.  f.  541 
 
 well  enough  reftrained  to  four  or  five 
 hundred  years  preceding,  when  Sj/^a^ 
 gogues  might  firft  begin,  namely^  after  the 
 Captivity.  But  of  this  I  have  had  occa- 
 fion  to  treat  more  largely  in  another 
 Difcourfe. 
 
 Only  this  is  fufficiently  evident,  that 
 the  liberty  of  building  Synagogues^  was 
 allowed  every  where  to  the  Jews  under 
 the  Roman  Gov txnv[\tnt  in  onr  Saviour"* s 
 time  ;  that  he  himfelf  and  his  Apojlles 
 did  very  much  frequent  them,  and  con- 
 fequently  approve  them;  that  though 
 the  feveral  Officers  and  Laws  belonging 
 to  them  were  without  any  Scripture  in- 
 flitutiony  yet  our  Saviour  doth  rather 
 fuit  the  Dodrine  and  Precepts  of  Qhri- 
 Pian  worfhip  to  this  of  the  Synagogue^ 
 which  was  wi?/-^/ and  perpetual,  than  to 
 that  of  the  Temple- fervice  which  was  i;^- 
 ftituted  and  tranfitory. 
 
 As  for  publick  Buildings  iorChriflian 
 worfliip, 'tis  obvious  that  this  fF^y  being 
 in  the  firft  Ages  every  where  oppofed 
 and  fpoken  againil,  the  Profeflbrs  of  it 
 were  fain  to  meet  (as  they  could  with 
 fafety  )  fometimes  in  private  Houfes  , 
 belonging  to  fome  of  the  Difciplesy  w  here 
 they  had  ufually  afair  upper  room  fur- 
 nilhed  and  fet  apart  for  thefe  Meetings. 
 Z  I  anc} 
 
1 4 1  Th^  Eleventh  Sermon^ 
 
 and  fometimes  ingr<?fj,  and  caves ^  and 
 woods :  'Till  afterwards,  the  heat  of  per- 
 fecution  being  fomewhat  abated,  they 
 had  permiffion  to  build  little  Oratories; 
 and  in  procefs  of  time,  as  Emperors  and 
 /{if^gs  began  to  favour  Chrijlianky  ^  fo 
 were  they  careful  to  ered:  for  them  mofl: 
 fumptuous  and  magnificent  Temples,  For 
 which,  this  Land^nd  Nztion  of  ours  was 
 more  particularly  famous  above  any 
 other  part  of  the  World.  Our  Anceflors 
 having  been  very  devout  and  bountiful 
 in  works  of  this  nature,  according  to 
 the  old  verfe : 
 
 AngUa^  mons^  pons^  fcns^  Ecclejia.  — 
 
 Now  though  it  be  true  that  where  ever 
 men  worfliip  God  with  a  finceie  and  up* 
 right  heart,  they  Ihall  be  accepted  ;  Je^ 
 remy  in  the  mirey  Jonah  in  the  Whales 
 lelly^  Daniel \Vi  the  den^  the  three  Chil- 
 dren in  the  Furnace,  the  r^i(?/on  the 
 Crofs  5  yet  this  doth  not  hinder  but  that 
 when  we  have  opportunity  for  it,  our 
 Places  of  publick  Worfliip  Ihould  be  both 
 built  and  maintained,  and  efteemed 
 in  fomemeafure  luitably  to  the  dignity 
 of  that  fervice  they  are  to  be  imployed 
 about.     £i^d  when  we  are  in  a  profpe- 
 
 rous 
 
on  Luke  VH.  5.  ^45 
 
 rouseftate,  'tis  as  proper  for  us  touor- 
 fliip  God  in  the  l^eciuty  of  holhiefs,  is  ic 
 is  to  do  it  in  Caves  and  Prifons  u  hen  we 
 are  in  a  condition  that  doth  necefficate 
 us  thereunto. 
 
 You  have  heard  the  two  firjl  Particu- 
 lars,  the  perfon  fending.,  and  his  meffage, 
 I  ihall  fpeak  more  briefly  to  the  other 
 Two. 
 
 3.  The  meffengers  employed  nbcut 
 this  bufiners,  which  were  o{  nvo  kbids, 
 Tiiofe  who  were  firfl  fent,  are  faid  to  be 
 the  Elders  of  the  Jews  ^  v.  3.  whether 
 the  Magiflrates  of  the  Ctty^  or  the  G(?- 
 vernors  of  the  Synagogue ,  the  Civil  or 
 Ecclefiafiical  Rulers^  is  net  evident  ;  the 
 Word  may  fignify  either.  After  thefe, 
 'tis  laid,  he  fent  his  friends^  v.  »'>.  who 
 were  perhaps  feme  other  of  his  fcllow- 
 OfBcers  belonging  to  that  Garifon.  And 
 thefeMeflengers  (it  lliould  feem)  were 
 heartily  concerned  in  the  good  fuccefs 
 of  th'it  bufmefs  they  undertook,  as  ap- 
 pears by  their  earneftnefs  about  it:  'tis 
 laid ,  that  they  did  befeech  Chrift  , 
 CT^Sbt/w^,  V.  4.  inflantly^  with  much  im- 
 portunity and  vehemence,  thereby  te* 
 ililying  their  zeal  and  good  affcdion 
 for  the  Perfon  by  whom  they  were  im- 
 ployed, 
 
 Z  4  4.  And 
 
^44  '^f^^  Eleventh  Sermon] 
 
 4.  And  laftly,  the  fuccefs  or  iflue  of 
 this  Negotiation:  'Tis  faid  that  cur 
 Saviour  did  upon  the  firft  motion  con* 
 defcend  to  their  requeft.  Though  at 
 another  time  when  he  was  twice  fol- 
 licited  in  the  behalf  of  the  Nchlemans 
 Son,  he  refufed  to  go,  Joh,  4.  46.  yet 
 to  (hew  his  fpecial  efteem  and  favour 
 for  a  perfon  under  fo  worthy  a  Character 
 as  this  Centurion^  he  doch  exprefs  his 
 willingnefs,  not  only  to  gratify  him  in 
 the  thing  defired ,  the  healing  of  his 
 Servant,  but  to  do  more  for  him  than 
 was  asked,  namely,  to  give  him  a  vifit; 
 befides  thatiargetcllimcny  and  appro- 
 bation which  he  gives  to  the  people 
 concerning  his  great  worth. 
 
 So  mucti  fhall  kxvo.  for  the  opening  of 
 the  Text  and  Siory.  The  Ohjer* 
 vation  I  would  make  from  the  Words  is 
 this: 
 
 To  he  cf  a  puUick  fp'irit ,  an/1  of 
 a  hountiful  generous  mind  in  Works  of 
 Charity  and  Devotion^  is  a  fure  way  to 
 render  a  man  acceptable  to  Gody  and  ap- 
 proved of  men. 
 
 It  was  by  thefe  virtues  that  the  Cen- 
 turion (i  hough  a  Heathen)  was  fo  much 
 
 endear- 
 
on  Luke  VII.   ^.  34j 
 
 endeared  to  the  Jeivs^  and  fo  well  ac- 
 cepted of  by  our  Saviour. 
 
 And  the  Scripture  doth  atteft  to  this 
 truth  in  feveral  other  places.  'Tis  faid 
 Pfal.  III.  6.  of  the  bountiful  m^n^that 
 he  /hall  he  had  in  everlafling  rememlrance ; 
 and  1).  9.  His  name  (hall  he  exalted  with 
 honour.  In  conformity  to  which  it  hath 
 been  always  a  cuftom  amongft  the  ^ews 
 in  their  fpeaking  of  any  worthy  man 
 deceafed,  to  add  thisclaufe  to  the  men- 
 tion of  his  Name,  whofe  memorial  is 
 hlejfed. 
 
 I  Chron.  29.  when  David  had  per- 
 fuaded  the  people  to  offer  willingly 
 and  freely  towards  the  building  of  the 
 temple  ,  fee  how  they  did  all  rejoice 
 and  exult  in  the  apprehenfion  of  ir,  v,  9. 
 Then  the  people  rejoiced^  and  David  the 
 King  alfo  rejoiced  with  great  joy^  lecaufe 
 they  had  offered  willingly^  and  with  a  pet" 
 feft  heart  unto  the  Lord,  They  looked 
 upon  this  work  as  a  thing  that  was  very 
 well  pieafmg  to  God,  and  an  honour  to 
 their  Nation,  and  confequently  a  juft 
 occafion  of  joy  and  triumph  to  all  the 
 People. 
 
 When  Nehemiab^  Chap,  13.14,  had 
 with  great  induftry  and  fuccefs  promo- 
 ted the  rebuilding  of  the  Temple  ,  he 
 
 doth. 
 
^  46  The  Eleventh  Sermon^ 
 
 doth,  upon  the  refledion  of  it,  break 
 out  into  this  expreffion,  Rememher  we, 
 0  my  God ^  ccncermng  this  ;  and  wipe  mt 
 cut  tke  good  deeds  that  I  have  done  for  the 
 houfe  cf  my  God  y  and  for  the  Officers 
 thereof.  It  feems  he  believed  his  care 
 and  adivity  in  this  work  to  be  a  thing 
 very  acceptable  to  God  ;  which  makes 
 him  defire  that  it  might  be  recorded  and 
 kept  in  remembrance  to  his  advan- 
 tage. 
 
 I  might  further  confirm  ihisOhfenja- 
 tion  by  feverai  Realons.  I  lliali  mennon 
 only  two. 
 
 I.  From  the  fuitablenefs  of  fuch  kind 
 of  duties  unto  the  moral  and  more  lab- 
 flantial  parts  of  Religion.  ThtApoflle 
 tells  us,  that  the  Kingdom  of  God  is  not 
 meat  and  drink  ;  hut  righteoufnefs ,  and 
 peace,  and  joy  in  the  Holy  Ghofi  ;  and  they 
 who  in  thefe  things  ferve  Chrift,  /hall  le 
 accepted  with  Gcd^  and  approved  oj  men^ 
 Rom.  14.  17, 18.  The  Word  Right eouf- 
 nefs  is  frequently  ufed  in  the  Scripturc- 
 phrafe  tor  the  virtue  of  Beneficence  and 
 Bounty,  hy  peace  is  meant  that  gentle 
 and  charitable  difpofition ,  whereby  a 
 man  is  inclined  to  promote  the  quiet  of 
 Societies ,  and  good  will  amongll;  men. 
 And  by  the  joy  in  the  Holy  Ghofl ,  we  are 
 
 to 
 
on  Luke  VII.  5.  547 
 
 to  underftand  an  ability  torej:^icc  iti  an 
 afflided  eftate.  Thefe  are  the  things 
 recomm.nded  ro  us,  as  being  the  more 
 weighty  and  effentiai  p^rtsot  Religion. 
 'risnodiiHcult  matter  for  a  man  to  be 
 zealous  about  meats  and  drinks^  he  may 
 do  it  to  gratify  his  contentious  humour, 
 and  to  endear  hinilelf  to  a  Party :  Nor 
 is  it  hard  for  a  man  to  pretend  a  zea!  for 
 Religion  by  fome  good  Wiihes  or  kind 
 VVords,  which  are  cheap  things,  and 
 will  coft  him  noiihing  ;  but  to  give 
 teftimony  of  k  by  bountiful  aciions,.^^^^ 
 others  tnayfee  cur  good  works  j  this  is  that 
 which  will  make  them  glcrifie  God  in 
 cur  lehalf^  and  acknowledge  that  he  i; 
 in  us  of  a  truth.  It  was  an  humour  in 
 the  Ap'fftoiical  t'lm^s,  as  well  as  fmce, 
 that  men  kt  up  for  Reputation  in  Reli- 
 gion by  their  zeal  aboui:  fome  Opinions 
 in  h(kt  matters.  Againft  which  the 
 Apojile  c^niiOhS  Titus;  This  I  will ^  that  -.^  ^  . 
 thou  affirm  conftantly^  that  they  which  he-^ 
 lieve  in  God^  he  careful  to  maintain  good 
 works.  For  which  he  gives  this  reafon, 
 For  thefe  things  are  good  a'^d  profitahle 
 unt.-)  men.  Contentions  and  Difputes 
 may  pleafe  and  gratiSe  mens  prefent 
 humours  and  palfions,  but  they  are 
 thefe  works  of  Piety  and  Bounty  that 
 
 muft 
 
348  The  Eleventh  Sermon] 
 
 mufl:  promote  the  more  lading  and 
 publick  welfare,  and  the  general  good 
 of  mankind. 
 
 X,  Perfons  thus  qualified  are  fuppofed 
 to  be  of  an  higher  rank  and  degree 
 above  other  men.  It  is  in  Religion  as 
 in  other  Profcflions ;  there  are  fome  of 
 a  Vulgar  fort,  of  an  ordinary  and  com- 
 mon llandard  ;  and  there  are  others  of 
 a  taller  ilacure,  of  a  higher  form  and  at- 
 tainments, from  whom  it  may  be  expe- 
 cted that  they  ihould  adorn  and  add  a 
 lufter  to  their  Profeffion.  And  they 
 are  the  Virtues  of  this  kind,  namely  a 
 bountiful  and  charitable  difpofition  to- 
 /  wards  any  publick  good  work,  that 
 muft  raife  Men  to  this  higher  pitch  of 
 efteem  above  others.  When  Araunah 
 offered  David  freely  his  threlhing- floor , 
 and  cxen^  and  threjhhg-infiruments  for 
 Sacrifice,  'tis  faid,  that  he  did  it  as  a  King^ 
 2  Sam.  24.  23,  in  a  royal  and  princely 
 manner ;  and  David  on  the  other  fide 
 refufed  \\  as  a  King^  thinking  it  unworthy 
 of  him  to  offer  unto  God  of  that  which  cofl 
 him  nothings  v.  24. 
 
 I  (hall  add  nothing  further  at  prefent 
 by  way  of  confirmation  of  this  Point. 
 That  which  I  chiefly  aim  at  is  the  AppU- 
 cation  of  it. 
 
 I  have 
 
on  Luke  VH.  5.  349 
 
 I  have  purpofely  made  choice  of  this 
 Subjcd",  as  having  a  peculiar  fuitable- 
 neis  to  the  prefent  ftate  of  things  in  this 
 place.  God  hath  been  pleafed  by  his 
 late  fevcre  difpenfations,  firft  to  dcftroy 
 the  Inhabitants  of  this  City  by  the 
 noifome  Peftilence,  and  fince  to  lay 
 wafte  our  Habitations  by  a  dreadful 
 Fire ;  wherein  his  own  Houfes,  tbofe  . 
 that  were  dedicated  to  his  Worfliip, 
 did  not  efcape  ;  But  the  devouring  fire 
 (in  the  phrafe  of  the  Pfalmiji)  did  come  p^, 
 into  his  Sanctuaries^  ca fling  down  the  dwel-  ^^s. 
 ling*  places  of  bis  name  to  the  ground ;  burn- 
 ing up  the  Synagogues  of  God,  And  amid  ft 
 the  other  difmal  ruins  of  this  place,  'tis 
 one  of  the  faddeft  Spedacles  to  behold 
 fo  many  Sacred  Stru^ureSy  the  Monu- 
 ments of  our  Forefathers  devotion  and 
 bounty,  laid  in  the  duft. 
 
 I  fuppofe  it  needlefs  to  prove  the 
 neceflityof  Religion  to  Government, 
 or  the  neceffity  of  places  for  publick 
 Worihip  to  the  keeping  up  of  Religi- 
 on. Thofe  things  are  in  themfelvesfo 
 plain  and  obvious,  that  no  reafonable 
 man  can  have  any  jull  caufe  to  doubt 
 of  them.  That  which  I  aim  at  is,  to 
 excite  others  by  this  example  of  the  Cen- 
 turioH  to  fuch  a  love  oi  xW\x  Nation  zr\A 
 
 City, 
 
550  The  Eleventh  Sermon^ 
 
 City  ,  ss  may  engage  them  to  fome  effi- 
 (9:ual  care  for  the  building  up  of  our 
 Syfjagpgues. 
 
 And  in  order  to  this,  I  would  fpeak 
 fomething^.  i.  Particularly  to  fuch  as 
 are  Maojjl rates,  x,  Gerierally  lo  ^W  forts 
 of  people, 
 
 I.  To  you  that   are  MaqJ II rates  cf 
 this  Ciiy :  'Tis  one  of  the  fiyles  belong- 
 ing to  your  Offices,  to  be  repairers  of 
 hreaches.     Publick  things  ought  to  be 
 taken  care  of  by  publick  perfons.    You 
 have  already  made  fonie  provifion  to 
 preferve    mens    Proprieties    in    their 
 grounds,  to  enlar^je  the  p^ffages  and 
 avenues,  whereby  iheCity  may  be  ren- 
 dered more  fafe,  beautiful  and  conveni- 
 ent for  Trading ;  which  are  good  works, 
 and  fuch  as  become  worthy  Magiilrates  ; 
 But  thc'fe  things  concern  you  as  you  are 
 men    and  Citizens  ;    there  are  ether 
 things  to  be  provided  for  as  you  are 
 Chriilians  :  And  I  would  crave  leave  to 
 be  yourremembrancer,That  fom.e  effe- 
 ctual care  msy  be  taken  for  the  rebuild- 
 ing of  the  Places  for  publick  VVorfhipo 
 It  would  be  very  convenient,  that  as  fe- 
 veral  Parifies  are  built  up,  fo  the  repair 
 of  Churches  lliculd  be  in  fome  forward- 
 mky  to  which  the  Inhabitants  might 
 
 retort' 
 
on  Luke  VIL  5.  3ji 
 
 rcfort  for  the  Duties  of  Religion.     The 
 doing  of  this  will  perhaps  prove  a  mat- 
 ter of  too  great  charge  to  be  defrayed, 
 by  the  contribution  of  the  Inhabitants, 
 confidering  their  particular  lofles.     But 
 if  any  confiderable  help  could  be  procu- 
 red for  it  from  the  Pablick  (which  there 
 is  no  reafon  to  doubt  of  1  the  remainder 
 might  be  made  up  by  particular  Chari- 
 ties.    And  both  together  might  prove 
 fufficient  for  this  great  work.     Nor  is 
 there  any  reafon  to  queftion,  but  if  this 
 bufinefs  were  ferioudy  confulted,  and 
 vigoroufly  purfued,  fuch  ways  might 
 be  offered    as    might   prove  efTedluai 
 both  for  the  building  of  fuch  a  number 
 oi Churches  asihall  be  thought  fufficient, 
 and    likewife   for  the   providing  of  a 
 fufBcient  maintenance  for  them,  that 
 none  of  their  Irjcumhents  may  be  pun 
 to  live  precarioufly  upon  the  benevo- 
 lence of  their  Hearers.    I  humbly  offer 
 this  to  your  confideration ,  as  a  thing 
 that  is  your  ducy ,  and  will  tend  to  your 
 honour.     And  I  do  the  rather  mention 
 it  now,  becaufe  this  is  the  proper  feafcn 
 for  it,  while  the  Parliament  is  fitting, 
 of   whofe  affiftance  towards  io  pious 
 and    neceffary   a  work,    there  is  no 
 reafon  to  doubt.     And  bccsule  it  will 
 
 bs 
 
35^  The  Eleventh  Sermon^ 
 
 be  a  bufinefs  of  fome  time,  and  much 
 confideration,  to  enumerate  and  digeil 
 all  fuch  particulars  as  are  necellary  to  be 
 provided  for,  and  eftablilVd  by  Law  ; 
 therefore  will  it  be  requifue  that  this 
 work  Ihould  be  timely  fet  about,  that 
 there  may  be  fufficlenc  leifure  to  delibe- 
 rate and  confuk  about  the  due  manage- 
 ment of  it. 
 
 2.  More  generally  to  all  forts  of  people ; 
 that  they  would  lend  their  helping  hands 
 to  fo  good  a  work  as  this  is.  If  this 
 Centurion  in  the  Texty  irt  a  ftate  of  Hea* 
 thenifm^  under  his  more  dark  apprehen- 
 fions  of  Religion ,  was  fo  forward  in 
 thefe  works  of  publick  bounty,  much 
 more  then  will  it  concern  us  that  are 
 Chri/itans^  not  to  be  backward  or  defe- 
 &i':Q  in  them.  I  might  ( if  the  time 
 would  permit)  prefs  this  with  great  va- 
 riety of  arguments ;  I  ihall  mention  on- 
 ly fome  few. 
 
 I.  Tis  our  duty  to  be  bountiful  and 
 libera!  upon  ail  good  occafions,  and  may 
 of  right  and  jultice  be  required  of  us. 
 God  IS  pleafed  indeed  for  the  better  en- 
 couragement of  men  to  thefe  things,  to 
 ftyle  themG//ifjandL<?^»j,which  he  en- 
 gages himfelf  to  repay  ;  but  they  are 
 Rent^  and  Tribute^  and  Debt ;  upon  the 
 
 -  due 
 
on  Luke  Vll.  j.  j  55 
 
 due  payment  of  which  we  hold  our 
 Poffeffions,  and  upon  the  negledJ:  or 
 non-payment  we  forfeit  our  right  to 
 them.  He  is  the  fupreme  Lord  of  all, 
 we  are  but  his  Tenants.  As  in  the  times 
 of  the  Lawman  were  to  acknowledge  his 
 right  and  dominion  by  the  offering  of 
 Sacrifice  ;  fo  fhould  they  in  thefe  times 
 of  the  Gofpel  by  their  liberal  contributi- 
 ons towards  any  good  work,  for  with 
 fuch  facrifices  God  is  wellpleafed,  Whert 
 there  is  any  good  occafion  offered  for 
 our  Bounty,  that  is  the  time  for  the 
 paying  of  out  Rent  and  Tribute,  and 
 God  doth  then  require  it  of  us. 
 
 2.  'ris  our  Interefly  a  thing  .which 
 upon  feveral  accounts  tends  to  our  ad- 
 vantage and  benefit* 
 
 I.  With  refpeft  to  our  fafety;  The 
 bountiful  man  fhall  be  delivered  in  the 
 time  of  trouble  J  preferved  from  his  ene- 
 mies^ Hrengthened  upon  the  bed  of  lan^ 
 guifhment^  Pfal.41. 1,2,  3, 
 
 X.  'Tis  a  means  to  promote  the  intercft 
 of  our  eftates :  The  liberal  man  devifeth 
 liberal  things ^  and  by  liberal  thinq^s  (hall 
 hefland,  Ifa.  32.  8.  (i.  e.)  He  fliali  by 
 this  means  beeftabiifhed  and  improved 
 in  his  Eftate.  The  liberal  foul  /hall, be 
 made  fat^  and  he  that  water eth  fhall  be 
 A  %  water* 
 
354  ^^  Eleventh  Sermon, 
 
 watered  alfo  hmfelf,  Prov.  1 1.  25-.  Such 
 land  of  works  are  in  the  Scripture- 
 Phrafe  compared  to  fomng ,  which  is 
 always  in  order  to  an  harveft  and  en- 
 creafe  ,  And  he  that  foweth  homttfully 
 Jhall  reap  homtifully^  z  Cor.  9.  6. 
 
 3.  This  will  promote  the  intereft  of 
 honour  and  efteem  amongft  others:  A 
 hounrtful  man  fhall  he  had  in  ever  la  ft  in^ 
 rememhrance^  and  his  name  fhall  ht  ex aU 
 ted  mth  honour,  P(al.  112.6, 9.  Every 
 one  is  a  friend  to  a  man  of  gift  s^  Pro  v.  19. 
 
 4.  This  will  be  a  means  to  render 
 cur  Prayers  and  other  Services  accepta- 
 ble,and  to  entitle  us  to  theDivine  favour. 
 'Tis  mentioned  as  an  argument  of  God's 
 defigning  mercy  and  kindnefs  to  his 
 people,  when  they  became  duly  afFec^d 
 at  his  difpleafure  againft  them  in  the 
 ruin  of  their  Temple,  and  were  willing 
 to  engage  in  the  repair  of  ir,  PfaL  101. 
 13,  14.  Thou  wilt  arije  and  have  mercy 
 upon  Sion^  for  the  time  to  favour  her,  yea 
 the  fet  time  is  come.  For  thy  fervants 
 take  pie afure  inherftones^  and  favour  the 
 dufl  thereof.  That  Pfalm  is  thought 
 to  be  compofed  by  Nehemiah  ^  when 
 he  defigned  the  repair  of  the  Temple  ; 
 and  he  mentions  this  as  a  ground  of 
 hope,  that  God  would  now  at  laft  be 
 
 favour- 
 
on  Luke  VII.  y.  355 
 
 favourable  to  his  people,  becaufe  they 
 were  affeded  with  a  (ad  refentment  at 
 the  ruins  of  the  Temple^  and  a  zeal  for 
 the  repair  of  it.  Where  'tis  implied,  to 
 be  a  mournful  fpedlacle  to  fee  the  Tem- 
 ple of  God  lying  in  the  duft ,  under 
 decay  and  ruin;  and  an  argument 
 of  God's  favour  to  a  people,  when  he 
 puts  it  into  their  hearts  to  reftore  fuch 
 ruins. 
 
 There  are  feveral  things  which  men 
 are  apt  to  pretend  as  Exc^z/fx  from  fuch 
 kind  of  Duties :  As, 
 
 I.  The  fear  of  want  for  themfehes  ; 
 To  this  the  Scripture  anfwers,  thn  fuch 
 as  are  lountiful  (hall  not  lack^  Pro  v.  18* 
 ^7. 
 
 X.  They  muji  lay  up  for  their  children  : 
 Why  ?  he  that  is  merciful,  his  feed Jhall 
 leblejfedy  Pfal.  37. 1 5*. 
 
 3.  But  they  are  but  of  a  mean  condi- 
 tion,being  put  to  labour  hard  for  a  poor 
 living.  Neither  fhould  this  exempt  men 
 from  works  of  Charity.  The  Apcjlk 
 exhorts  men  to  labour  with  their  hands 
 Aa  X  for 
 
35^  The  Eleventh  Sermon y 
 
 for  this  reafon,  that  they  way  he  ahle  to 
 give  to  fuch  as  nced^  Ephef.  ^.  28.  This 
 indeed  will  alter  the  cafe  as  to  the  mea- 
 fure  of  fuch  mens  Bounty,  but  will  not 
 
 ^xsitrys;  totally  excufe  them  from  it.  Goats  hair ^ 
 and  Badgers  skins^  were  heretofore  eftee- 
 raed  a  fuitable  gift  for  the  poor  of  the 
 people,  A  brother  of  low  degree  may 
 be  allowed  to  give  ^^^[/^vcty^y  fp^fingly  j 
 
 -  cor.g.6.  ^j^j  ^  ^^Y^  fhall  be  accepted  from  a  poor 
 Widow.  But  thofe  who  are  rich  in  this 
 World,  ftiould  be  rich  in  good  Works 
 alfo,  fuch  were  to  beftow  purple^  and 
 golJy  and  jewels.  And  in  this  fenfe  is 
 that  Scripture  to  be  fulfilled,  that  to 
 whom  much  is  given^  of  them  much  fhallle 
 required.  There  being  no  kind  of  cavil 
 or  exception  apt  to  rife  up  in  the  hearts 
 of  men  againft  this  Duty  ,  but  the 
 Scripture  doth  in  feverai  places  purpofely 
 obviate  and  anfwer  it. 
 
 f  h?ive  only  this  one  word  to  add, 
 That  we  muft  all  of  us  Ihortly  die, 
 and  after  a  kw  days  are  paft,-  muft 
 go  to  the  place  whence  we  /hall  fjot  re^ 
 turn.  And  when  we  come  to  lie  upon 
 our  Death-beds,  then  the  remem- 
 brance of  our  Pious  Bounty  and  Cha- 
 rity, 
 
on  Luke  VH.  ^.  35^ 
 
 rity,  and  of  ih^  good  deeds  we  have  done 
 for  the  Houfe  of  our  God^  uill  miniftcr 
 more  comfort  to  our  Minds,  than  all 
 the  vafl:  Treafures  that  we  can  leave 
 behind  us  upon  Earth.  Which  confide- 
 ration  were  enough  to  perfuade  any  one 
 to  this  Duty,  who  is  but  ferious  in  Re- 
 ligion, and  doth  in  good  earnefl  believe 
 what  he  profedeth. 
 
 Aa  3  The 
 
159 
 
 The  Twelfth  Sermon, 
 
 Pro  V.  XXV-   15. 
 
 — A  /oft  tongue  hreaketh  the  hone. 
 
 TH  E  Book  of  the  Proverhs  is  a 
 Mifcellany  of  Sentences,  full  of 
 various  and  profound  Wifdom  ; 
 fuch  ruling  Sentences,  "'"^fP  as  are  fit  to 
 have  a  fpecial  authority  over  a  man  in 
 the  guidance  of  his  affairs.  They  con- 
 cern all  kind  of  matters,  the  cuftoms^ 
 'vkeSf  humours  of  men,  the  various  iu- 
 finejfes  and  conditions  of  life.  Quicouid 
 agunt  homines ,  votum,  timor ,  ira^  1;^- 
 luftaj ;  Gaudia^  difcurfus. 
 
 And  bccaufe  there  is  no  greater  evi- 
 dence of  wifdom  (whi^ch  is  the  thing 
 here  profefT^d  to  be  taught)  than  the  due 
 regulating  of  our  words  and  fpeeches, 
 therefore  is  there  no  other  fubjedl  which 
 the  Wifeman  doth  iTiOrc  frequently 
 infift  upon,  than  this.  And  'tisfone  of 
 A  a  4  his 
 
j6o  7he  Twelfth  Sermon] 
 
 his  Proverls  of  this  kind  that  I  have  now 
 made  choice  to  treat  of. 
 
 Amongft  the  many  other  Rules  and 
 Qualifications  to  be  obferved  in  the  go- 
 vernment of  our  Words,  that  of  mlldnefs 
 or  weeknefs^  both  as  to  the  matter  and 
 manner  of  them,  is  one  of  the  moft  con^ 
 fiderable. 
 
 And  there  isafpecial  elegance  in  the 
 text  to  this  purpofe;  'tis  one  of  thofe 
 Proverbs  that  doth  confift  both  of  Simi- 
 litudes^  and  Antithejes  or  oppofitions , 
 every  word  in  it  is  figurative  and  meta- 
 phorical. The  reducing  of  them  to  their 
 plain  and  natural  fignifications  will  fuiH- 
 ciently  unfold  the  m.eaning  of  them,  and 
 may  ferve  for  Explication. 
 
 1.  By  Tongue  we  are  to  underftand  the 
 Speech  or  Difcourfe,  by  a  Metonymy  of 
 the  caufe  for  the  effeh, 
 
 2.  By  the  foftnefs  of  it,  is  meant  that 
 kind  of  difpofition  which  is  anfwerable 
 to  terdernefs  and  yieldingnefs  amongfl 
 ta(5i!e  qualities,  when  a  thing  doth  not 
 refifi  the  touch,  fo  as  to  be  ofFenfive  to 
 it,  but  doth  rather  gently  yield  and  give 
 place  to  it.  'Tis  (ly led  elfe where  by  the 
 nam.e  of  fmocthHefs^  and  compared  to 
 iutter  znd  oyl^Pkl  5,5-.  21, 
 
 It 
 
on  Prov.  XXV.  15.  361 
 
 It  may  comprehend  under  it  thefe 
 fcur  general  Virtues. 
 
 I.  Meeknefs^'^id^r^Tf^^yiPet.yi^,  Be 
 ready  to  anfv^er  every  one  with  tneeknefs 
 and  reverence  \  which  is  that  virtue 
 whereby  we  are  to  reftrain  the  anger  of 
 our  words. 
 
 z.  Gentlenefs  ,  6^«;cG^ot ,  moderation^ 
 candcr.  Tit.  3.  2.  Speak  evil  of  no  man; 
 he  no  brawlers^  hut  gentle  i  whereby  we 
 relax  from  the  higheft:  extremity  of 
 things,  and  do  abate  of  faying  the  utmoft 
 we  might. 
 
 J.  Courteoufnefs  or  affahilitj^<pih(<f^vegi 
 I  Pet,  3.  8.  Be  courteous ,  not  rendring 
 evil  for  evily  or  reviling  for  reviling^  &c. 
 6  Tzi  9/Aa  ^e^rwr,  y/^i  fapit  arnica.  When 
 a  man  endeavours  to  fpeak  things  benign 
 and  grateful,  in  whom  there  is  a  facility 
 or  accommodatenefs  for  human  con- 
 verfe. 
 
 4.  Kindnefs^  Prov.  31.  26.  the  Law 
 of  Kindnefs  is  faid  to  be  in  the  tongue  of 
 a  virtuous  perfon.  The  original  word  is 
 "ipHt which  fignifies  properly  benignity^ 
 mercifulnefs,  benevolence.  The  faying 
 or  doing  more  in  the  behslf  of  others, 
 than  in  ftridnefs  we  are  obliged  unto. 
 
 Thefe  are  the  feveral  Virtues  compre- 
 hended under  the  metaphor  of  a  foft 
 tongue.  The 
 
^iJi  77;e  Twelfth  Sermon. 
 
 The  Oppofttes  to  it  are  dcfcribed  in 
 Scripture  by  thefe  other  expreffions, 
 
 1.  Hardnefsy  in  oppofition  lofoftnefs^ 
 I  Kiyi^s  12.  13.  'tis  faid  that  Rehohoam 
 anlwered  the  people  hardly  y  as  'tis 
 properly  rendered  in  the  Margent^  in  the 
 Original  r^DfJ  in  the  Septuagwt  otcK'^^^ 
 the  fame  Greek  Word  that  in  the  i^th 
 verfe  by  St.  Jude  is  tranflated  hard 
 fpeeches  ;  it  denotes  properly  things  that 
 are  harfli,  flift,  rigorous;  'tis  the  fame 
 Hehrevo  word  with  that  which  is  render- 
 ed churlifhmfsy  i  Sam.x^".  3.  l^abal  is 
 there  faid  to  be  an  evil  andchurlt^ perfon^ 
 a  difficult  intradrable  man,  fuch  as  no 
 art  or  induftry  could  make  pliable,  or 
 manage  to  any  good  purpofe,  as  may  be 
 eafily  guefled  by  the  manner  of  that 
 anfwer  which  he  returned  to  David's 
 Meflengers. 
 
 2.  RGughnefsy\tiO);i)^o(\x\oniofmooth' 
 fiefs,  Prov.  i8.  xj.  The  poor  ufeth  intrea* 
 tiesy  hut  the  rich  anfwereth  roughly.  HUX 
 forti^a  J  rolufta ,  f^eva ,  boifteroufnefs, 
 imperioufnels,  that  which  is  oppofite  to 
 the  meeknefs  of  obfecrations  and  in- 
 treaties. 
 
 2.  Sharpnefs^  under  the  comparifon 
 of  Jivordsy  and  arrows^  and  ftiffgs ,  and 
 razors,  that  which  is  apt  to  pierce  and 
 
 wound 
 
071  Prov.  XXV.  15.  36} 
 
 wound  men,  inftead  of  that  oppofite 
 quality  of  Healings  which  there  (hculd 
 be  in  a  virtuous  tongue. 
 
 ^.Bitterfiefs.  We  read,F/64  3.  of  ^/Z- 
 ter  words  ;  and  curfing  is  fty  led  hitternefs^ 
 Jam.  J.  10,  II.  and  Rent.  ^.  11.  they 
 are  both  put  togeth^^r  as  being  fynoni' 
 mous^  whofe  mouth  is  full  of  curfins^  a>id 
 hitternefs.  Amongft  other  kinds  of  evil 
 fpeaking^  the  Apoltle  reckons  hitternefsy 
 and  wrathy  and  anger,  which  are  prohi- 
 bited, Ephef.  ^  31.  'cis  fty  led  by  this 
 name,  becaufe  it  hath  fuch  a  kind  of 
 effed:  upon  the  mind  of  others,  as  this 
 quality  of  littemefs  hath  upon  the  pa- 
 late^  toconftrirge  and  naufeate  it.  For 
 the  ear  tafleth  words,  a.i  the  r/iouth  tafleth 
 meats- 
 
 5.  Clamor^  jt^avy^ ,  notfe ^  loudnefs  ; 
 which  is  likewile  forbidden  in  that  fbre- 
 cited  place,  Ephef  ^.  31.  becaufe  'tis 
 ufually  an  indication  cf  feme  fuch  eager 
 paffions  as  do  not  become  a  fober  and 
 prudent  man,  and  are  not  fuitable  to. 
 the  fpirit  of  Chriftianity. 
 
 6.  Brawlingy  Tit.3.z.  to /peak  evil  of 
 no  yyjan^  to  he  no  hrawlers^  d/xcLy^^  ;  it  fig- 
 nifies  a  verbal  pugnacity,  an  aprnefs  to 
 wrangle  and  contend  in  words,  to  fmite 
 tvith  the  tongue. 
 
 And 
 
J  64  The  Twelfth  Sermon, 
 
 And  (o  much  Ihall  ferve  for  explioati^ 
 on  of  the  Metaphor  oi  foftttefsy  together 
 with  the  oppojites  to  it. 
 
 3.  By  the  word  hofte^  is  meant  that 
 kind  of  hardnefs  which  is  oppofite  to 
 this  foftnefs,  that  is,  furly,  fierce,  un- 
 tradable  pafiions  or  difpofitions  ;or  elfe 
 fuch  with  wfiom ,  by  reafon  of  their 
 place  and  dlftance,  'tis  difficult  for  a 
 man  to  prevail,  as  is  implied  in  the  for- 
 mer part  of  the  verfe,  By  longforhearing 
 is  a  Prince  perfuaded* 
 
 4.  By  hreakingy  is  meant  perfuading 
 (as  in  the  forecited  claufe)  pacifying, 
 convincing,  appeafing,  prevailing  with. 
 In  brief,  it  fignifies  thefubduing  and  ta- 
 king away  the  proper  effed:  of  hardnefs; 
 which  is  to  refift  and  oppofe  any  thing 
 that  it  meets  with.     Now  things  thac 
 are  hard,  are  not  ufually  broken,  but  by 
 fuch  bodies  as  are  more  hard  than  they  ; 
 fo  that  herein  lies  the  proper  elegance 
 of  the  Text  ^  that  th^  tongue  ^  which  is 
 a  flcfliy,  tender,  and  weak  part,  fliould 
 by  i\it  I  of tnefsoiiXy  be  able  to  heak  that 
 which  is  the  hardeft  of  all  the  reft,  the 
 hones ;  and  yet  fo  it  is,  that  a  meek  and 
 genile  way  of  difcourfe  is  the  mofteffe* 
 d:ual  means   to  overcome  the  fierceft 
 paffions,  and  moft  obdurate  cruel  dif- 
 pofitions. 
 
on  Pfov.  XXV.  If.  i6^ 
 
 pofitions.  And  that  is  the  true  fenfe  of 
 the  Words,  (Iript  of  their  Metaphors ; 
 and  'cis  the  Propofition  I  intend  to  profe- 
 cute. 
 
 There  are  feveral  other  Scriptures  to 
 this  purpofe,  Prov.  1 5-.  i .  A  {oft  anfwer 
 turns  away  wralb.  By  wrath  is  meant 
 the  height  and  intention  of  anger; 
 a  foft  anfwer  is  prefcibed  as  the  bed 
 way  to  divert  and  appeafe  it :  Be  ready 
 always  to  give  an  an  fiver  y  with  meeknefs 
 and  reverence^  i  Pet.  3.15.  and  then  it 
 follows  in  the  next  verfe,  That  thofe  wh.9 
 [peak  evil  of  you,  and  accufe  ycu^  may  he 
 ajhamed,  A  calm  and  gentle  way  in 
 vindicating  our  fejves,  is  the  moft  effe- 
 dual  means  to  Vvork  confufion  in  fuch 
 as  would  calumniate  and  reproach  us. 
 'Twas  St.  Paul advikd  thir,  2  Tim,  2.15:. 
 In  meeknefs  infiruding  thofe  that  oppofe 
 themfelvesy  r^^  dvTihcc  f^vjjS^H^,  though 
 they  be  fuch  as  fet  themfelvcs  againft 
 us.  As  his  pradice  was  accordingly, 
 Euodias  and  Syniiche  were  two  Womefi 
 in  the  Church  ofPhilippi^who  (it  fhould 
 feem)  were  at  varience  betwixt  thciii- 
 felves)  St. /'Wmight  have  made  ufe  of 
 his  Apoftolical  Authority  to  have  dated 
 the  difference,  and  to  have  rebuk'd  the 
 cfF-nding  party  ;  but  he  ^rather  chufeth 
 
 this 
 
^66  The  Twelfth  Sermon] 
 
 this  more  efFe(5bual  way  of  entreaty; 
 and  perhaps  they  were  both  in  fault :  / 
 lefeech  Euodias^and  I  hefeech  Synttche^that 
 they  he  of  the  fame  mind  in  the  Lord^  Phil. 
 4.  z.  But  the  great  power  and  efficacy 
 of  this  will  better  appear,  by  the  feveral 
 inflances  and  exanfiples  to  this  purpofe 
 recorded  in  Scripture. 
 
 (7f».  32.  we  have  a  Story  of  Efaus 
 meeting  his  Brother  ^f^c^^ ;  Efau  was  a 
 rcujjj  man  as  well  in  his  inward  difpofi- 
 tion,  as  his  ^^/^ly^^r^^  behaviour  and  way 
 of  living,  and  'cis  probable  by  his  bring- 
 ing four  hundred  men  with  him,  that 
 he  came  with  a  purpofe  of  being  reven'- 
 ged,  and  killing  his  Brother  Jacol^zccot' 
 ding  to  his  former  refoIution,Gd'».  17.41* 
 but  thofe  mild  and  humble  expreflions 
 of  Jacoi  in  ftiling  him  Lordj  and  him- 
 k\{z  Servant;  that  meffige  he  fent  by 
 the  m.en  who  were  to  convey  the  droves, 
 ver.  2.0.  Behold  thy  fervant  Jacob  is  le» 
 hkd  us,  for  he  [aid,  I  will  appeafe  him 
 with  a  prefint^  and  afterwards  I  will  fee 
 his  face,  peradventure  he  will  accept  of 
 me.  Thefe  fpeecht  s  did  fo  foften  the 
 rugged  and  inflexible  difpofition  oi  Efau^ 
 that  infiead  of  taking  revenge,  he  offers 
 his  Brother  kindnefs. 
 
o?iProv.XXV.  ly.  5  ($7 
 
 JuJg.  8.1.  When  the  men  of  Ephraim 
 did  enter  into  a  high  conteft  with  Qide- 
 on^  and  did  chide  with  himjharply^  as  the 
 Text  bath  it,  he  did  by  his  mild  and 
 gentle  anfwer  ,  allay  their  heat ;  Is  not 
 the  gleaning  of  the  grapes  of  Ephraim  het" 
 ter  than  the  vintage  of  Ahiezer  ?  then  their 
 anger  was  abated  towards  him^when  he  faid 
 thaty  V.  3. 
 
 I  Sam.  I.  01d£/i,  who  was  mild  m.ore 
 than  enough  towards  his  wicked  Sons, 
 yet  very  fevere  in  his  cenfuring  of  Han- 
 nah, when  he  tells  her  flie  was  drunk, 
 V.  14.  (he  might  have  replied,  that  he 
 wronged  her,  and  that  fee  was  no  more 
 drunk  than  himfelf ;  but  flie  rather 
 chufes  to  anfwer,  Not  fo  my  Lord,  lara 
 a  woman  of  a  forrowfulfpirit,  I  have  drunk 
 .  neither  wine  nor  fircng  drink ,  but  have 
 poured  out  my  foul  hef  ore  the  Lord ;  count 
 not  thy  handmaid  for  a  daughter  of  Be  Hal y 
 ver.  15*,  16.  Upon  this  raild  anfwer  of 
 hers,  the  old  Prophet  hw  himfelf  mifta- 
 ken,' and  for  his  rebuking,  he  now  blef- 
 fes.  her,  Go  in  peace,  and  the  God  of  Jfra- 
 el  grant  thee  thy  petition^  v.  17. 
 
 What  a  kind  of  temper  Saul  was  of,  . 
 how  full  of  paffion  and  fiercenefs  and 
 cruelty,doth  appear  by  fevera!  inftanccs ; 
 what  an  enmity  he  had  againft  Davidy 
 
 with 
 
3<$8  The  Twelfth  Sermon, 
 
 with  what  ardor  and  impatience  he  did 
 defire  his  ruin,  mayhkewife  be  evident 
 from  his  fecret  underminings,  and  his 
 open  purfuit  of  him  ;  and  yet  thisharfli 
 and  cruel  difpofition  of  his,  is  ftrangely 
 wrought  upon  by  the  mild  and  humble 
 carriage  of  David.  When  he  had  cut 
 off  the  Skirt  of  his  Garment,  i  Sam.x^t 
 and  thereby  tellified  his  fidelity  to  him, 
 in  that  he  had  refufed  an  opportunity  of 
 hurting  him,  when  it  was  in  his  power; 
 ftyling  him,  My  LorJ^^nd  my  Father^  the 
 Lord's  A^tointcd^  the  King  of  Ifrael^  in 
 comparifonto  whom  himfclfwas  but  as 
 a  iead  Dog^  or  a  flea^  v.  14.  Tis  faid 
 fhis  did  immediately  fo  melt  and  dif- 
 lolve  that  ftony  heart  of  Saul  ^  that  he 
 lift  up  his  voice  a  ft  d  wept,  Animum  fan- 
 ryf„fi,  gutnis  &  cadis  fetientem  repente  ad  la* 
 menta  &  ejulatus  compulit ,  faith  one 
 ot  the  Fathers  :  Whereas  before  he  thir- 
 lied  for  nothing  fo  much  as  blood  and 
 lliughter,  now  he  is  fo  effedlually 
 wroughr  upon  by  this  mildnefs,  as  to 
 break  out  into  tears  of  kindnefs  and 
 pity.  A  nd  now  he  returns  him  a  gentle 
 a  nfuer.  Is  it  thy  voice^my  SonDavid^v,  1 6. 
 Whom  before  he  profecuted  as  his 
 chieftft  enemy,  now  he  acknowledges 
 for  a  Son,  and  commits  to  him  (as  if 
 
 he 
 
on  Pfov.  XXV.  15.  ^^^ 
 
 he  were  his  deareft  friend  )  the  care  of 
 his  pofterity.  K.  21.  Swear  now  thne- 
 fore  unto  me^  th^t  thou  wih  not  cut  ojfmy 
 feed  after  me^  not  deflroy  my  name  out  of 
 my  Fathers  hoafe. 
 
 I  Sam.  2  5. There  i^.ancrher  pregnant 
 example  to  this  purpofe.  When  David, 
 was  in  a  great  chafe  and  fury  again  ft 
 Nabaly  and  in  the  heat  of  his  paffion  had 
 taken  an  Oath  to  kill  all  that  belonged 
 to  him  ,  1/.  22.  for  that  charlifh  and 
 taunting  anfwer  returned  by  his  Mef- 
 fengers ;  then  doth  Abigal  by  her  fofc 
 and  gentle  fpeeches  raoilify  and  allay 
 this  paffion,  fhe  fell  at  his  feet  and  faid. 
 Let  thy  handmaiajpray  th^ejpeak  in  thiNe 
 audience*  v  24.  She  acknovvieges  the 
 fault,  that  he  had  delerved  better  from 
 Nabal\  befeeches  his  pardon,  and  tells 
 him,  that  it  will  hereafter  he  no  grief  or 
 offence  of  heart  unto  my  Lord^  that  thois^ 
 haft  not  fked  blood  catifelefs^  or  ave^-ged 
 thy  f elf  ^  V,  J  I.  By  which  ftie  prefent- 
 ly  reduced  him  to  a  coolnefs  aud  tern- 
 per,  made  bim  gentle  as  a  Lamb,  who 
 was  before  fierce  as  a  Lyon.  When 
 OM^  Saviour  called  tho  Caananitijh  Wo-  Mattkis, 
 man  Dog  ,  we  know  how  her  humble 
 and  gentle  anfwer  prevailed  with  him, 
 for  the  fwccefs  of  her  petition. 
 
 B  b  And 
 
5  7 o»  T^f^^  Twelfth  Sermon y 
 
 And  it  may  be  pertinent  to  this  pur- 
 pole,  though  it  be  in  a  Parable,  what 
 v/QvcsidManL  1 8.  2  j.  of  a  certain  King 
 who  called  his  Servants  to  an  account, 
 and  finding  that  one  of  them  owed  him 
 ten  thoufand  Talents,  commanded  him 
 to  be  fold  with  his  Wife  and  Children, 
 and  all  that  he  had,  who  thereupon />// 
 dow^  and  xvor (hipped  him  ,  fnying^  hard 
 have  patience  with  we,  and  1  will  fay  thee 
 all.  Ye  know  the  iffue  of  this  humble 
 demeanor,*  'tisfaid,  His  Lord  was  mo^ 
 ved  with  compaffion  towards  hiwy  andfor^ 
 gave  him  his  dehj  v.  27. 
 
 Thus  much  (ball  ferve  for  Scripture 
 Teflimonies  and  Examples  to  this  pur- 
 pole.  I  proceed  to  the  further  confir- 
 mation  of  this  truth  by  two  Reafons, 
 
 I.  From  the  nature  of  thefe  fierce paf- 
 ^onsy  and  this  obduracy  or  hardnefs  of 
 temper,  which  are  encreafed  by  oppo- 
 fition,  and  confequently  muft  be  aba- 
 ted by  gentlenefs  and  yielding.  The 
 collifion  of  two  bodies  that  are  hard, 
 will  be  apt  to  ftrike  fire  betwixt  them, 
 which  cannot  be  done  when  one  of 
 them  is  fofr.  Wrath  is  oftentimes  com- 
 pared to  fire  ;  now  the  way  to  extin- 
 guiQi  fire,  is  not  by  blowing  it,  or  ad- 
 ding fewel  to  it,  but  rather  by  with- 
 drawing 
 
on  Pfov.  XXV.  15.  ^71 
 
 drawing  that  by  which  it  is  fupplied  : 
 And  it  was  a  wife  faying  of  the  Son  of 
 Sir  achy  Ecclepajiicus  8.3.  He  that  firi- 
 veth  with  a  man  of  tongue  ^heaps  wood  11  fan 
 his  fire  ;  and  again  chap.  28. 12.  If  thou, 
 blow  thefpark^  it  (ball  hum  ; ;/  thou  f pit 
 upon  it  J  it  (hall  be  quenched  ,  and  both 
 thefe  come  out  of  the  mouth :  i.  e.  fuch 
 words  may  befpoken  as  maj7  either  in- 
 flame  the  anger  of  others,or  exti;<!gui{h  it ; 
 and  of  what  kind  thefe  muft  be,  mav  be 
 eafily  known  by  what  I  have  been  diC 
 courfing.  I  appeal  to  every  man's  ex- 
 perience ;  Did  you  ever  know  any  man 
 convinced  or  converted  by  this  wrath- 
 ful boiftrous  way  ?  doth  it  not  rather 
 alienate  mens  minds,  and  fee  them  at  a 
 farther  diftance  ?  true  indeed,  it  may 
 be  a  means  to  fright  foms  meaner  time- 
 rousfpirits  to  a  leeming  feigned  com- 
 pliance, to  make  them  di^uife  their 
 enmity,  but  it  will  never  work  them 
 over  to  a  hearty  ccnvidion  ,  and  make 
 them  true  friends.  With  what  reafon 
 can  any  man  expeQ:  thofe  counfcis 
 fhould  be  effeQual,  which  are  deliver- 
 ed  in  fuch  a  way  a^  to  argue  a  hatred 
 and  contempt  of  the  perfons  whom  we 
 would  perfuade?  Though  a  man  be 
 fuppofed  to  have  the  truth  on  his  fide, 
 B  b  z  and 
 
57 1  7he  Twelfth  Sermon ^ 
 
 and  fhould  be  able  to  urge  very  cogent 
 and  ftrong  argimients  for  the  proof  of  it; 
 yet  if  tbey  fhould  be  preffed  with  fcorn, 
 and  harihnefs.and  bitternefs,  the  reafon 
 of  them  would  not  fo  much  enforce,  as 
 thQfaffion  of  them  will  weaken  and  dit 
 parage  them:  It  will  undoubtedly  be 
 the  moft  effectual  way  to  put  hard  argu- 
 ments intofoft  words. 
 
 2.  From  thQ  ?fature  of  Lenity  2ind  gen- 
 tlen^ft,  whofe  property  it  is  to  insinu- 
 ate it  felf  into  the  hardeft  things.  'Tis 
 compared  to  Oyl,  which  will  pene- 
 trate and  fupple  more  than  any  other  li- 
 quor. He  that  goes  about  to  convince 
 and  perfwade^  another,  if  he  doth  fb 
 manage  it,  that  it  may  appear  he  in- 
 tends kindnels  to  the  perfon  whom  he 
 would  prevail  upon,  that  he  hath  a 
 love  for  him,  and  doth  heartily  defire 
 his  welfare,  his  vi'ork  is  half  done.  That 
 prophecy  P/^/.45  4.  Ride 0^ pro/percuf^ 
 ly  ,  bec&ufe  of  the  word  of  truth  and  meek* 
 nefs^  doth  refer  to  the  Dodrine  of  the 
 Gofpelj  and  the  Kingdom  of  Chrift, 
 which  by  the  meeknefs  of  its  profeffors, 
 was  firft  propagated,and  became  trium- 
 phant through  the  Heathen  World. 
 The  true  nature  of  things  may  be  more 
 clearly  diftinguifhed ,  when  there  are 
 
 no 
 
an  Prov.  XXV.  15.  27^ 
 
 no  raids  or  clouds  ftirred  up  by  the  heat 
 of  contention.  Many  differences  might 
 be  half  reconciled  ,  if  they  were  but 
 mildly  debated*     It    was  not  perhaps 
 without  fome  my  fiery,  that  AW/s  dove 
 brought  an  O/ive-br^nch  in  her  mouth, 
 to  fhew  the  mutual  dependance  betwixt 
 thefe  two,  mild^jefs^  s^nd peace.  'Tis  the 
 end  of  anger  to  bring  men  to  a  fenfi  of 
 their  fault,  or  be  revenged  upon  them 
 for  it ;  now  a  meek  fubmiffion  is  one 
 way  of  fatisfying  tliis  end.     Befides  , 
 that  mild  and  gentle  carriage  will  dii^' 
 cover  the  weaknefs  and  deformity  of 
 rage  and  fiercenefs,  and   in   that   re- 
 ,  fped  may  be  a  means  to  break  it  ia 
 others. 
 
 This  expreflion  in  the  Text  concern- 
 ing the  hardsil  things  being  broken  by 
 the  fofteft,  may  perhaps  contain  in  ic 
 an  allufion  to  that  ordinary  experiment 
 of  breaking  of  Flint  upon  a  Pillow,  and 
 a  Sword  upon  a  Feather-bed  ;  when 
 the  concuflion  of  a  blow  is  more  equal- 
 ly difperfed  into  all  the  parts  of  the  bo- 
 dy,  fo  as  to  operate  upon  the  weaxkeft. 
 It  is  Hippocrates  his  counfel,  that  a  Phy- 
 fician  fliould  always  be  provided  with 
 H^xdyfxoLrctj  Lenitives^  gentle  mollify- 
 ing applications,as  being  of  frequent  ufe  • 
 B  b  }  and 
 
574  '^^^^  Twelfth  Sermon^ 
 
 and  great  efficacy  ;  and  they  are  fo  no 
 Icfs  to  the  7?iwds  and  paffions  of  men, 
 than  to  thtk  l?odiHy  difeafes. 
 
 Before  I  come  to  the  Application  of 
 this  Point,  there  are  thele  three  Quefti- 
 ons  to  be  fpoken  unto  for  the^  clearer 
 flaring  of  it,  How  this  Doftriiie  may 
 conflit  with, 
 
 I.  Thofe  Imfrecations, 
 2..  Thoi'e  fevere  hcrepationsj 
 3.  The  duty  of  zeal  and  reproving. 
 ohj.  I.  For  the  imprecations  and  Curfes. 
 
 We  have  frequent  examples  of  thefe  in 
 Scripture,  not  only  againft  fin  in  gene- 
 ra!,as  thoie  pronounced  in  Mount  Ehal; 
 but  likev\are  againll  particular  perfons. 
 They  are  frequent  in  the  Pfalms^  and 
 efpecialiy  that  109.  Pfdm  ;  and  in  the 
 New  Tefiament  likewife,  St.  Peter  to 
 Simon  Magtis  ,  AUs  8.  20.  Thy  mony  fe- 
 Yi^owiththee.  St.  Pai^l  to  El) f7MSy  A6is 
 13.  10.  and  elfe where  to  Alexander  the 
 Copper-fmith,  2  Tim,  4.  14.  and  he 
 withes  they  were  cut  of  that  trouble  the 
 Church  ,  Gd,  5.  ii.  Befides  the  many 
 ttWiwhich  arc  denounced  by  oMxSaviour 
 himfelf  againd  the  Scribes  and  Phari- 
 fees.  Now  the  Queftion  is,  How  thefe 
 examples  may  confift  with  this  Doftrine 
 '  concerning  [oft  rvords  ? 
 
 To 
 
o?zProv.  XXV.  ly.  57  J 
 
 To  thisjfeveral  things  may  be  faid  by 
 way  of  Anfwer  and  Solution,  which 
 the  time  will  not  permit  me  to  infift 
 upon  :  I  fhall  only  mention  thefe  few. 
 
 1.  Divers  of  th^fh  Imprecatio/is  in 
 Scripture,  though  they  are  pronounced 
 optatively,  yet  are  they  to  be  under- 
 ftood  decUrativelyy  as  being  declarati- 
 ons of  the  true  (late  and  condition  of 
 fuch  perfbns.  They  are  Verba  pr^dicen- 
 tiumy  non  votA  imprcc^ntitmi,  as  St.  A^i* 
 pn  fpeaks.  The  Hebrew  Phraf^  in 
 thole  places  which  are  rcndred  aslmpre- 
 cations,  being  as  well  capable  of  the  In- 
 dicAtive  future,  as  the  Imper Alive  Mood 
 and  Senfe. 
 
 2.  Thole  who  ufed  th^fs  Impreca- 
 tions, were  fuch  as  were  extraordinary 
 Perfons,  endowed  with  the  Spirit  of 
 difcerning,  whereby  thiey  were  ena- 
 bled  to  judge  of  the  incurable  ftate  of 
 thofe  v/ich  whom  they  con verfed. There 
 are  fomo  that  are  curfed  ChlUren^  as 
 the -/^/^e)/?/^  fpeaks,  2  Vet.  2. 14.  jc^r^'pa.; 
 rrUvoL^filii  maledi^wms,  execrandi  homi- 
 nes^ and  to  fuch  curfes  are  referved  as 
 their  due  portion:  And  therefore  no 
 wonder  though  fuch  as  had  an  extraor- 
 dinary Spirit  of  difcerning  their  true 
 ftate,  do  ufe  imprecations  againft  them, 
 
 B  b  4  which 
 
17  tf  The  Twelfth  Sermon^ 
 
 which  yet  can  be  no  warrant  for 
 other  perfons  to  imitate.  As  none 
 but  the  Magiftrate  may  ufe  the 
 Sword  for  revenge,  becanfe  of  his  pub- 
 lick  ftation  and  galling,  whereby  he  is 
 authorized  for  it  ;  fo  none  but  extraor- 
 dinary Prophetical  men  fhould  uie  thefe 
 maledi£kions.  If  others  fball  prefume 
 upon  it  becaufecf  their  example,  they 
 will  juftly  fall  under  the  rebuke  of  our 
 Saviour,  Luke  9.  5  5.  Tou  bwiv  not  what 
 fpirit  ye  are  of .  The  ordinary  rule  pre- 
 ftribed  for  mens  pra£tice  ,  is  that  of 
 Matth.  5^.  44.  Rom.  12.  14.  Blefs,!  fayy 
 and  curfe  not. 
 
 5  We  are  to  confiderthe  motive  or 
 affeOiion,  upon  which  fuch  imprecati- 
 ons as  we  read  of  have  proceeded ;which 
 Vi^ere  not  carnal,  or  raih  anger  or  defire 
 of  revenge  in  reference  to  any  particular 
 hurt  or  injury  againft  themfelves,  the 
 ufual  occafions  of  them  in  other  men  j 
 but  Spiritual  and  Divine,  refpeQing  the 
 intereltandcaule  of  God,  and  zeal  for 
 his  glory.  In  our  own  cafes  we  are 
 ?aughttobe  patient  and  long-faffering, 
 praying  for  our  perfecutors. 
 
 4.  The  wifhing  of  evil  direftly  to 
 any  under  the  notion  of  evil,  rauft  needs 
 be  malice,  and  can  never  be  lawful ; 
 
 Nor 
 
en  Piov.  XXV.  M.  ]77 
 
 Not  but  that  'tis  lawful  to  pray  for 
 fuch  things  as  by  way  of  conlcquence 
 will  neceffarily  imply  a  bbftmg  and 
 kind  of  malediftion  upon  the  attempts 
 of  others,  which  is  no  way  inconfiftent 
 with  the  true  happinefs  of  their  per. 
 fons.  The  wifhing  of  fuch  kind  of  tem- 
 poral evils,  as  tend  to  the  preventing 
 of  greater  evils,  or  elieare  to  be  infii- 
 cled  by  way  of  corrcSion  and  vindi- 
 cating of  Divine  Juftice,  arenotoppo- 
 fite  to  the  rules  of  Charity.  'Tis  law- 
 ful for  us  to  wifli  conditionally  fome 
 temporal  evils  upon  our  felves  by  way 
 of  correftion  and  reftraint  from  fin,that 
 God  would  rather  afflift  us,  than  fuffer 
 fin  upon  us ;  and  confequently  we  may 
 wifb  the  fame  to  others,  the  love  of  our 
 felves  being  the  rule  and  meafure  of  our 
 love  to  others.  Of  this  nature  was  that 
 petition,  P/4/.  8j.  16.  Fill  their  faces 
 mthfbame^  0  Lordj  that  they  niayfeek  thy 
 name.  This  is  not  to  pray  againil  them, 
 but  for  them.  We  may  likewife  pray 
 againft  the  unjuftaftions  and  attempts 
 of  our  enemies ,  ABs  4.  29.  Atd  nom^ 
 0  Lord!  behold  their  threatnings  ;  but 
 not  againft  their  perfons.  Mr.  Perkins 
 fpeaking  concerning  this  Queftion,  in 
 his  Cafes  of  Confciencey  concludes  it  to 
 
^  7  8  fb^  Twelfth  Sermoriy 
 
 be  unlawful  for  a  man  to  pray  againft 
 the  perfon  of  the  Pope,  though  he  Ihould 
 believe  him  to  be  the  AntichrifiybMt  only 
 againft  his  AnttchrifiUn  ftate  and  regi- 
 ment, whereby  he  fet  himfelf  againft 
 the  Kingdom  of  Chrift.  As  for  the  im- 
 precations of  DavH,  that  are  fometimes 
 repeated  out  of  the  Pfalms ,  they  are 
 by  us  to  be  ufed,either  as  the  Hiftorical 
 part  of  Scripiure,  or  elfe  as  being  dire- 
 ded  againft  the  kingdom  of  fin  in  gene- 
 ral, and  the  obdurate  implacable  ene- 
 mies of  God  ;  or  as  being  a  kind  of  Pro- 
 phecies, wherein  the  puniQiment  and 
 revenge  of  fuch  is  foretold. 
 
 2.  ohj.  2,  How  may  thisDoftrine  of  mild  and 
 fofc  words  confift  with  thole  fevere  /;»- 
 crepatiorjs  in  Scripture  f  Doth  not  our 
 Saviour  call  the  Pharifees,  Serpents^  and 
 generation  of  'vipers^  Mat.  2  J.  33  ?  and 
 Herod  by  the  name  of  Fox^  Luk.  i  J.  J 1? 
 Doth  not  the  Apojile  ftile  fome  among 
 the  Philippiam^  dogs^  Phil.  j.  2  ?  Beware 
 vf  dogs  ;  and  the  Galatiansy  Fools,  J.  i  ? 
 
 '^''f'  To  this  it  may  be  faid,  i.  That  fuch 
 
 Prophetical  men  as  have  an  extraordi- 
 nary fpirit  of  difcerning,  whereby  they 
 are  able  to  judge  the  true  ftate  of  others, 
 may  ufe  fuch  hard  words  towards  them, 
 which  it  may  not  be  lawful  for  others 
 
 to 
 
o?i  Prov.  XXV.  15.  J7p 
 
 to  imitate,  as  was  faid  before  concern- 
 ing imprecations.  2  .Thofe  that  are  in 
 a  publick  ftation,  or  in  fuch  a  fuperior 
 relation  to  us,  as  doth  authorize  them 
 to  correO;  and  punifh  us,  may  likewife 
 chide  and  reprehend  us  with  feverity  ; 
 but  not  fuch  as  are  of  a  private  conditi- 
 on, or  have  nofuperiority  overus. 
 
 J.  How  may  this  confiil  with  the  du-  3*o^i- 
 ties  of  zealdLtid  reproving  ,  which  ought 
 foraetimes  to  be  done  with  feverity.  Re- 
 buke themjbarply.  He  that  faith,  Be  angry 
 andfm  not^  doth  feem'to  fuppofe  that  a 
 man  may  fometimes  fin,in  not  being  an- 
 gry, when  by  his  finful  filence  and  leni- 
 ty, he  either  really  doth  ,  or  elfe  leems 
 to  confent  unto,  and  be  partaker  with 
 others  in  their  offences  ? 
 
 To  thisitmavbe  faid.  That 'tis  not  Ai^f. 
 the  nature  of  thefe  things  to  oppofe,  but 
 to  regulate  one  another.  We  read  , 
 '^AW"  J.  I  ?.  oi meeknefs  of  wifdom^  that 
 is,  fuch  a  wife  mildnefs  as  will  dire£l  a 
 man  how  to  order  his  zeal  and  rebukes, 
 both  as  to  the  degrees,  objeSs,  occafi- 
 ons,  and  manner  of  expreffing  them. 
 That's  a  bottomlefi  boundlefs  charity 
 and  feverity  which  extends  alike  to  all 
 perfon?  and  offences.  Let  the  proper 
 objefts  of  thefe  be  duly  diftinguiChed, 
 
 and 
 
380  The  Twelfth  Sermon, 
 
 '  aad  thefe  graces  may  very  well  confift 
 together,  and  be  fiibfervient  to  one  ano- 
 ther. When  the  matter  we  aretofpeak 
 to,  doth  require  any  fpecial  indignation, 
 it  fhouid  appear  to  proceed  from  the 
 zeal  of  a  difpleafed  friend,  rather  than 
 the  bitternefs  of  a  provoked  enemy.  It 
 fliould  feem  to  argue  too  much  levity, 
 for  men  to  accurtoiii  themfelves  to  an 
 Iromcd  and  jeering  way  of  rebuking 
 others ;  nor  is  it  lb  fiiitable  to  that  aw- 
 ful reverence  which  men  iiiould  be  atFe- 
 Q:ed  with  in  thedifcharge  of  their  Mini- 
 fterial  employments.  And  it  will  be  too 
 much  ralhnefs  to  check  men  in  a  pafli" 
 Qnate  revengeful  manner. 
 ^/7/.  For  the  Application  of  what  hath  been 
 
 faid  ,  I    will    infer    thefe   few  Corol" 
 laries, 
 
 J.  If  foft  words  be  of  iijch  a  prevail- 
 ing efficacy  upon  men,  above  fuch  as 
 are  wrathful  and  harfh,  then  foft  and 
 gentle  Anions  muft  be  fo  too.  Words 
 being  of  no  other  force  than  as  they  de- 
 note oar  inward  thoughts,  or  outward 
 aQions.We  read  Hof.  1 1.4.  of  the  ^^W^ 
 of  A  mem^  and  the  coris  of  love  ;  imply- 
 ing ,  that  to  fuch  as  have  not  put  off 
 the  nature  of  Humanity,  there  can  be 
 no  fuch  powerful  obligation  as  that  of 
 kindneft.  2.  The 
 
0/iProv.  XXV.  8  5.  381 
 
 2.  The /(?///  af7d  ftnfulnefs  of  hard 
 fpeeches,  to  which  may  be  reduced  cur^ 
 firjgi  revilwg,  ufbraidrng^fcoffiag  or  tatm' 
 tin^^  brawling^  mtiflerlirifs^  or  imperi- 
 oufnefs  of  fpeech,  oflentation^  fcorning^ 
 chmlijjfjnejs and  roughmfsy  or  any  other 
 the  like  difpofitions ,  whereby  others 
 may  be  provoked  to  anger  and  offence  ; 
 which  will  not  become  any  man  that 
 pretends  to  Chriftianity  in  his  ordinary 
 converle,  much  lefsMinifters,  and  leaft 
 of  all  in  the  difcharge  of  this  folemn 
 duty.  Nug^  in  ore  facer  dotis  funt  hhf- 
 fhemU, 
 
 5.  The  Uwfuhefs  andptnefs  of  giving 
 men  the  reverence  and  honour  in  rcfveB  of 
 their  f  roper  Titles^  ]uft  fraife  and  other 
 civil  refpe5ls^  belonging  to  thfir  places 
 and  degrees.  AgaLnft  that  melancholick 
 generation  of  men,  of  late  rifen  up  a- 
 moogft  us,  who  place  fbmuch  of  their 
 Religion  in  being  unmannerly  ;  than 
 which  nothing  is  more  difagreeable  to 
 the  light  of  nature,  or  to  the  precepts 
 and  praftice  of  Scripture.  The  Apoftle 
 exhorts,  Rom,  13.  7.  that  we  fhould 
 render  to  all  their  due^  fear  to  whom  fear ^ 
 And  honour  to  whom  honour  is  due*  And 
 I  Pet.  2.  17.  We  are  enjoioed  to  ho- 
 mur  all  men  ,  that  is ,  to  give  every 
 
 man 
 
]  8 1  The  Twelfth  Sermofty 
 
 man  that  due  efteem,  both  in  our  carri- 
 age and  words,  which  according  to  the 
 rules  of  juftice  or  charity,  may  belong 
 unto  him  in  refpe'^  of  hispUce,  or  atili- 
 tiesf  or  condition.     The  compeUations 
 of  Lord  and  Father y  are  frequently  uftd 
 in  the  Old  Teftament^  by  way  of  civil 
 rerped  to  thole  in  afuperior  condition. 
 Paul  and  Silas  did  not  give  any  check  to 
 the  Jdylor  ,  Ads  i6.  30.   when  he  fti- 
 led  them  Ku^oi,  Sirs^  Mafiers  or  Lords. 
 St.  Luke  ufes  the  Title  of  mofi  excellent 
 Theophilf^s,  Luk.  i.  3.  When   St.  Paul 
 was  to  fpeak  publickly  for  himfelf  be- 
 fore a  Civil  Judicature,  he  doth  with 
 all  imaginable  foftneft  infinuate  him- 
 felf into  the  good  liking  of  his  Judges, 
 by  acknowleging  his  own  happinefs, 
 in  that  he  was  to  plead  before  a  Perfbn 
 fo  learned  and  expert  in  all  theCuftoms  and 
 Qjieftions  among  thejews^  as  King  /^grip- 
 pa  was,  J^s  26.  and  afterwards  when 
 he  was  interrupted  in  his  fpeech  by  Fe- 
 fins ,  by  that  rugged  and  reproachful 
 paffage,  in  telling  him  he  was  mai  ;  He 
 makes  a  foft  and  fubmiffive  anfwer  to 
 him,  I  am  not  mady  mo  ft  noble  F eft  us. 
 
 As  ios  that  Objection,  Mat,  23.  8,  9. 
 Call  no  man  Father  npon  earthy  neither  he 
 ye  called  Mafters :    This  cannot  refer  t-o 
 
 thofe 
 
on  Prov-XX\.  15.  38  j 
 
 thofe  Titles  of  refped,  which  concern 
 Natural  or  Civil  Relations,  becaufe 
 thefe  words  were  afterward  frequently 
 ufed  by  the  Jpofiies  in  thisfenfe;  but 
 they  muft  refer  to  that  fignification  of 
 the  words,  wherein  they  were  given  to 
 the  leading-men  of  the  PharifeeSy  whole 
 Diftatesand  Traditions  were  to  be  re- 
 ceived without  any  examination  or  dif- 
 pute,  as  if  they  had  a  mtiflerlyox  fMemd 
 power  over  the  faith  of  men;  and  in  this 
 fenfe  Goi  only  is  our  Father  or  Mafier. 
 
 J.  For  the  Reprehenfion  of  fuch  as 
 are  apt  to  be  tranfported  unto  bitter  and 
 provoking  words.  This  is  very  unmmly^ 
 as  being  againft  the  rules  of  Morality^ 
 and  very  fwchrtjlian^zgz\x\^  the  precepts 
 of  the  Goffel.  Though  others  fhould  be- 
 gin with  us  by  provoking  language,  yet 
 ^twill  not  be  proper  for  us  to  return  the 
 like ;  this  were  to  draw  the  fa  w  of  con- 
 tention, which  muft  needs  make  a  very 
 harfh  ungrateful  noife  to  any  fober  hear- 
 ers. 'Twere  more  noble  to  yield  to  our 
 adverfary  in  this  kind,  than  to  fubdu? 
 him  ;  whereas  if  you  do  not  give  place 
 to  him,  you  muft  give  place  to  anger, 
 and  that  is  to  give  place  to  the  Devil. 
 That  whereby  men  ufe  to  cover  and  ex-  ^pM^  4- 
 sufe  their  infirmities  in  this  kind,  is  the  *^  '7- 
 
384  The  Twelfth  Sermon^ 
 
 pretencethat  it  is  the  fins  of  others  by 
 which  they  are  provoked  to  ufc  lb 
 much  fharpnefs  to  them ;  and  againft 
 fin  men  ought  to  be  zealoufly  angry. 
 
 There  are  two  Confiderations  I 
 would  fuggeft  to  fuch  :  i.  Have  you 
 any  zeal  againft  your  own  fins?  do  they 
 ^  fallen  upon  your  thoughts  with  any  dif- 
 pleafure  and  trouble  proportionably  to 
 the  injuries  you  fuffer  from  men  ?  To 
 pretend  that  your  zeal  is  againft  the 
 fins  of  others ,  when  you  have  little 
 fenfe  of  your  own,  muft  needs  be  hypo- 
 crify.  2.  If  it  be  a  fenfe  of  the  fin  and 
 fault  of  others,  that  you  are  fo  affeded 
 with,then  you  will  be  willing  to  ufe  the 
 moft  effectual  way  for  the  redreffing  of 
 it,  which  is  by  fuch  kind  of  reproofs  as 
 proceed  from  love,  not  anger  or  revenge, 
 fuch  as  may  convince,  not  exafperate. 
 Let  it  be  fuppofed  that  the  thing  you 
 contend  for  is  truth  ,  yet  you  muft 
 ^  ccM^^veiy  c^  dyiir'yi follow  the  truth  in  love* 
 If  one  man  may  be  fierce  and  fevere 
 becaufe  he  is  in  the  right,why  then  ano- 
 ther man  that  doth  but  think  himfelf 
 fo.will  be  {0  too  ;  and  at  this  rate,  what 
 would  become  of  peace,  and  fociety 
 amongft  men  ? 
 
 4. 1 
 
on  Pfov.  XXV.  15.  ^8  J 
 
 4.  I  proceed  to  a  word  of  Exhortati- 
 on^ to  perlVade  us  unto  that  kind  of 
 fofcnefs  and  lenity  in  our  fpeeches,wbich 
 is  here  comoiended. 
 
 I .  From  the  finfuhefsy  da?2ger^  mif- 
 chief  oi  the  contrary  difpofuion  in  a 
 threefold  regard. 
 
 I.  As  to  the  ejfeci  of  it.  'Tis  quite 
 oppofite  to  the  other.  As  a  [oft  to^igue 
 breaks  the  bone  ,  fo  an  hard  tongue  will 
 be  fo  far  from  breaking  that  u  hich  is 
 hard,  nay  or  fo  much  as  that  which  is 
 fofr,  that  it  will  rather  render  it  more 
 obdurate.  Grievous  words  will  fiir  up  an-  Pfov.is. 
 gerj  even  amongft  men  of  gentle  and 
 peaceable  difpofitions.  David  was  a  man 
 of  a  meek  and  humble  fpiric,  and  yet 
 what  tranfport  of  fury  was  he  under 
 upon  the  churlifh  anGvi/er  of  Nabal? And 
 though  at  another  time  when  his  fpiric 
 v/as  low,  and  he  was  under  great  afBi- 
 Q:ion;he  did  with  another  kind  of  tem- 
 per endure  the  revilings  oi Shtmei ;  yet 
 that  made  an  impreffion  upon  him  af- 
 terwards,  and  his  followers  were  un- 
 der no  little  indignation  upon  it,  as  may 
 appear  by  thatfpeech  of  Jbifya;  Why 
 fbtuld  this  dead  dog  curfe  my  Lord  the 
 Kjngl  let  me  go  over^  I  pray  thee^  and  take 
 off  hts  head  J  ver,  9.  When  the  people 
 C  c  were 
 
5  8  (5  The  Twelfth  Sermon, 
 
 were  affembled  at  the  Coronation  of 
 I  Kir,g.i2.  Reholoham,  profeffing  their  readinefito 
 4-  ferve  him,  and  befeeching  him  to  make 
 
 their  yoke  lighter,  upon  his  anfwering 
 of  them  roughly  ,  you  know  what  a 
 mifchievous  conftquence  happened. 
 
 2.  The  Piwifhment  belonging  to  it. 
 There  are  many  (evere  threats  and  judg- 
 ments denounced  in  Scripture  againft 
 h^rdfpeeches.   Pfal,  12.  ?*  The  Lord  will 
 cut  off  the  tongue  that  fpeaketh   froud 
 things.     Pride  is  the  principle  of  this 
 hardnefs,    as  humility  is  of  foftnefs, 
 Mat.  <;.  21.  Whofoever  fijallfay  to  his  brO' 
 ther,  Racha  i,  e.  whofoever  fhall  out  of 
 anger  call  him  vain  empty  fellow,  fhall 
 be  in  danger  of  the  Council,  or  the  pu- 
 nifhment  of  ftoning  ;  whofoever  fhall 
 uft  any  more  virulent  opprobrious  ex- 
 prtffions,  and  call  him  fcoly  fhall  be  in 
 danger  of  the  Vivicomlvrium ^io  be  burnt 
 alive,  ( /.  €. )  there  fliall  hereafter  at  tha. 
 lafl:  judgment  be  fuch  a  kind  of  grada- 
 tion in  the  punifbment  of  thefe  fins,  as 
 there  are  for  the  moft  Capital  offences 
 among  men.One  of  the  principal  things 
 that  men  fhall  hereafter  be  condemned 
 for,  when  the  Lord  co?n'th  with  ten  thou* 
 [and  of  his  Saints  to  execute  judgment ^  is 
 their  hardjfeechesj  Jude  15, 
 
 3.  'Tis 
 
on  Prov.  XXV.  ij.  587 
 
 5 .  His  aft  indicatiofi  of  a  rough  and  un  • 
 hewenffirity  not  reduced  from  its  natu- 
 ral ferity  and  favagenefs ;  not  poliflied 
 by  education,  not  tamed  and  made  gen- 
 tle for  civil  converfe.  A  fcol  mil! upbraid 
 churltjhly,  Bttluf.  18.  18.  'T is  for  a  A''^- 
 hd  toufe  hard  words.  All  kind  of  cru- 
 elty is  commonly  an  argument  of  cow- 
 ardice. There  is  not  ufually  a  furer 
 fign  of  an  inveterate  ill  nature,  than  the 
 habit  of  Iharp  provoking  fpeeches.  Wit- 
 nefi  the  Son  of  Strac  E:cliif,2:^,i^,  I'he 
 man  that  is  accnfiomdto  opl/vobrious  words 
 mil  never  be  reformed  all  the  days  of  his 
 life.  'Tis  the  work  of  a  Shimei  aad  a 
 Rab^ekah  to  revile  ,  who  upon  that  ac- 
 count are  infamous  to  a  Proverb.  'Tis 
 cbfervablejthat  in  the  dillribution  of  the 
 Tribes  y  betwixt  mount  Gerizim  and 
 mount  £^4/,  for  the  work  oHhUffing  and 
 curbing  \  thofe  Tribes  for  the  molt  part 
 were  appointed  to  ftand  upon  mount 
 Ebal ,  who  were  the  children  of  the 
 bondwomen  y  lefs  noble  and  generous 
 than  the  reft,  and  fb  the  fitter  for  this 
 harfh  and  fervile  work. 
 
 z.  There  are  other  motives  to  this 
 purpofe,  to  be  derived  from  the  benefit 
 and  advantage  of  foft  words,  befides 
 the  efficacy  aad  power  of  them. 
 
 C  c  2  I,  They 
 
588  I'he  Twelfth  Sermon^ 
 
 1.  Ihey  are  of  great  Ormment  f 
 v^hich  fhould  be  a  prevailing  motive. 
 Men  ufually  put  an  high  value  upon  , 
 and  take  great  pains  for  thole  abilities 
 which  will  render  their  fpeech  graceful 
 and  acceptable,  to  which  nothing  will 
 contribute  more  than  this.  Upon  which 
 account  the  Scripture  ftiles  it  by  this 
 name  ;  that  very  Word  which  in  one 
 
 Prov.  31.  p'^ce  is  called  kindnefs  of  the  tongue,  in 
 
 isd.  another  place  is  rendered  gocdlinefs^  Ifa. 
 
 40.  6.  Allfiejhisgrafsyandthegoodlwefsy 
 
 &c.  implying,  that  nothing   is   more 
 
 comely  znA graceful  than  this. 
 
 2.  Its  fmtahlcmfs  to  our  frofeffion^ 
 from  the  pattern  fet  us  ly  our  Lord  and 
 Mdjler.  Meekmfs  was  the  grace  of  his 
 lips ;  rvhen  he  was  reviled^  he  reviled  not 
 again  \  whenlefuffcredy  he  threatnedf^ot, 
 I  Pet.  2  2  5.  He  was  mild  and  gentle  to- 
 wards his  betrayers,  accufers,  condem- 
 ners,  crucifiers.  Js  a  fjjeep  before  hisfhea- 
 rev.  And  he  hath  prefcribed  cur  imita- 
 tion of  him  in  this,  as  the  lureft  way  to 
 fndrejt  for  our  fouls  ^  Mat,  11.  29.  Tis 
 for  dogs  and  fwine  to  bark  and  tear,  and 
 bite  one  another;  Chriftians  are,  or 
 fliould  be,  fheepand  lambs. 
 
 In  brief,  'tisaquahfication  this,  that 
 is  ufually  an  indication  of  wifdom  and 
 
 great- 
 
o»Prcv.  XX V'.  15.  389 
 
 greatnefs  of  mind,  \is  profitable  to  hii- 
 manfociety,  acceptable  10  God,  plea- 
 fing  to  men,  adv^antageous  to  our quitf^ 
 honour,  fafety,  and  therefore  upon  aO 
 thefe  accounts  may  juftly  challenge  our 
 care  and  ftudy. 
 
 I  have  been  forced  to  run  over  (bme  of 
 thefe  things  but  flighily,  for  fear  of  be- 
 ing tedious.  And  Oh  that  what  I  have 
 faid  might  efFcftually  prevail  with  men, 
 toUy  a  fide  all  that  hitter  n't [s  and  wrath^ 
 and  evilfpeakhjgy  which  perfoos  of  dif- 
 ferent perfwafions  have  in  all  times  been 
 prone  to  ;  that  we  might  in  this  kind^ 
 unanimoufly   join   our     hearts  ,    and 
 tongues,  and  pens,  to  promote  the  pub- 
 lick   peace    and    profperity    both     of 
 Church  and  State.    What  kind  of  im- 
 portunities and  obfecrations  fliould  we 
 not  ufe  towards  one  another  for  this 
 end?  But  men  can  but  fpeak  to  the  ear, 
 'tis  God  that  muft  (peak  to  the  heart  \ 
 letusbefeech  him,  the  God  of  all  pati- 
 ence and  comfort,  that  he  would  beftow 
 upon  us  foft  hearts,  and  foft  tongues  ; 
 that  he  would  fet  a  rvatch  before   our 
 mouths  ,  afid  keep  the  door  of  our  //^r ; 
 that  upon  the  experience  we  have  had, 
 of  the  mifchief  of  mutual  exafperations, 
 we  may  now  every  one  of  us  apply  our 
 C  c  3  felves 
 
3  90  7^^  Twelfth  Sermon^  Sec. 
 
 felves  to  the  moft  effeQual  means  for 
 compofingthe  fpirtsof  men,  and  heal- 
 ing their  cifferences;  that  laying  afide 
 all  other  povocations ,  we  may  make 
 this  ourbufmefs,  to  co^fider  one  atiother^ 
 to  Provoke  unto  !ove  and  good  works. 
 
 Tk  End  of  the  Twdfih  Sermon. 
 
 The 
 
?9i 
 
 The  Thirteenth  Sermon. 
 
 P  H  I  L.    IV.    5. 
 
 Let  jour  ?nQderathn  he  known  unto  all 
 men.  the  Lord  is  at  hand. 
 
 THESE  Words  are  among 
 feveral  other  precepts  and 
 couafcls  which  (eem  co  have 
 no  connexion  vAth  one  ano- 
 ther ,  and  therefore  I  Oiall  handle  them 
 abfolutely  without  any  reference  to  the 
 Context. 
 
 And  there  ire  thefe  three  parts  con- 
 fiderable  in  the  words : 
 
 1.  A  D«/)' enjoined,  Moderation, 
 
 2.  The  extent  or  manner  of  iis  being 
 exercifed,  it  nnuft  be  kmt^n  unto  all  men. 
 
 J.  A  reafon  or  argument  to  enforce 
 it,  The  Lord  is  at  hand, 
 
 I  have  fevered  the  Text  into  thefe 
 
 parts  for  the  more  orderly  explication 
 
 C  c  4  of 
 
Jpi  Thelhirteerdh  Sermon^ 
 
 of  the  feveral  Tey?ns  contained  in  if, 
 I.  Concerning  the  virtue  enjoined, 
 )iour  ^loderattoHy  ro  '^i&ixlc,  vfj.S)v.  In  the 
 Original 'tis  an  Jdjefiive  put  Suhftan- 
 tively^  wherein  there  is  a  peculiar  ele- 
 gance and  Emphajis.  The  Syriac  and 
 Ay^bic  render  it  manfuttuio^  meeknefs. 
 The  Vulgar^  Arias  Montanus,^  and  others, 
 modclUa,  modedy  ,  a  CQinpofednefs  of 
 life  and  manners.  The  <^thiopc^  Auto- 
 ritas  veflra .  your  /lUthority  ;  for  which 
 there  Teems  to  be  very  little  ground  in 
 the  ilgnification  of  the  word.  Others 
 Humanitas :  Onv  old  TranJlattonAiA  ren- 
 der it  by  the  word  Patiertce,  And  the 
 fame  original  word  is  by  our  prefent 
 'Tranjliitton  fo  rendred,  i  Tim.  5.  j.  Not 
 given  to  filthy  lucre,  but  patient,  c«aa' 
 ""Qn^iVjA  fometimes  'tis  tranflated  demen-^ 
 ty  or  court efy^Ach  24.  4.fometimes^e»- 
 tUnefs^  2  Cor*  10.  1.  lit  as  3.  2.  'J^w?.  ]  • 
 17.  1  Vet.  2.  18. 
 
 The  Hebrews  exprefs  the  fame  notion 
 
 by  three  words,  derived  from  the  root 
 
 lu;',  ci-'^D,  c:,«ru;.The  one  flgnifying  yf- 
 
 ciitude,  tre  other  readimfs  tofardon^  the 
 
 other  Peace. 
 
 Ar':fict.  The  Fhilofopher  in  his  Ethicksy  where 
 
 Ethic.  hh.    he  treats  particularly  of  ir,  makes  it  to 
 
 5.  ca^.  10.  ^^^  fpecia  or  branch  of  Jtiftice^  where-^ 
 
 by 
 
on  Phil.  IV.  5,  295 
 
 by  we  are  direQedand  inclined  to  fup- 
 ply  that  by  right  reafon,  which  is  not 
 provided  for  in  the  words  of  the  writ- 
 ten Law.  Becaule  'tis  not  pofli  jle  in  the 
 making  of  general  Rules  or  Laws  to 
 forefee  all  fuch  particular  cafts  and  cir- 
 cumftances  as  rj]ay  happen.  Therefore 
 that  habit  whereby  a  man  is  enabled  and 
 inclined  to  deal  according  to  the  equi- 
 table lenle  of  the  Law,  and  to  allow  for 
 fuch  particular  circuniitances  as  may 
 make  a  real  difference  in  fevcrai  Cafes, 
 this  is  ftiled  'fhetKHa  or  eqfsity^  which  is 
 a  moral  virtue  placed  betwixt  the  two 
 extremes  of  '  Aze^f^oU^ctiov  rigor  ^  ox  [urn- 
 mim  jus  on  the  one  hand  ,  infifting  too 
 much  upon  the  letter  ;  and  relaxatio 
 nimU ,  remitting  too  much  from  the 
 true  fenfeof  it,on  the  other  hand.  Now 
 both  thefe  extremes,  theexcefs  and  the 
 defeft  being  evidently  vices,  it  muft 
 thence  neceffarily  follow,  that  the  mii- 
 Mum  betwixt  them  muft  be  a  virtue,and 
 have  in  it  the  obligation  of  a  dufy. 
 
 So  that  he  who  in  thofe  things  which 
 the  Lawgiver  could  not  particularly 
 provide  for,  doth  judge  according  to  the 
 equitable  fenfeof  the  Law,  hl^c-tft/)^ 
 an  equal  Magiftrate.  And  he  who  in 
 fuch  a  cafe  is  willing  to  depart  from  his 
 
 own 
 
^p4  ^^^^  Thirteenth  Sermon^ 
 
 own  ftrift  righr,out  of  compliance  with 
 that  meaning  which  the  Legiflator 
 would  in  fuch  a  cafe  have  particularly 
 determined  could  he  have  forefeen  it,  is 
 homoieqmis^  as  a  private  perfon. 
 
 But  now  befides  this  foriofecal  no- 
 tion of  the  word  as  it  refers  to  pofitive 
 Laws,  and  the  difpenfation  of  juftice, 
 there  may  yet  be  another  more  general 
 fenfe  of  it,  with  relation  to  all  kind  of 
 differences  and  contefts  amongft  men, 
 whether  in  matters  of  Opinion  dr  Inte- 
 ^  reftjwherein  they  fliould  demean  them- 
 Telves  towards  one  another  with  fuch  a 
 kind  of  temper  as  may  be  mutually  beft 
 for  all,  and  may  in  the  various  changes 
 and  revolutions  of  things,  moft  pro- 
 mote the  good  of  mankind.  And  fo  'tis 
 a  virtue  inclining  us  to  fuch  a  kind  of 
 benign  and  equitable  temper  in  our  con- 
 verfing  with  one  another,  whereby  we 
 may  endeavour  to  preferve  concord  and 
 amity  in  our  treating  concerning  thofe 
 things  about  which  we  differ. 
 
 There  are  fome  virtues  that  go  un- 
 der feveral  names,  and  yet  are  of  the 
 fame  family  and  very  near  of  kin,  being 
 diiferenced  V2ii\\QV  modally  thsin  fpecifical' 
 .  /7,from  the  quality  and  condition  of  the 
 fnfo/^  by  whom  they  are  to  be  exercifed. 
 
 So 
 
owPhil.  IV.  f.  ^9 J 
 
 So  the  fame  virtue  which  in  the  genera- 
 lity of  men  we  call  meeknefs  AndgemU* 
 nefsj  this  in  fuperiors  is  itiled  clemency^ 
 which  is  lemtas  fuperioris  adverfus  infe» 
 riorem.  JN^ot  that  it  hath  any  different 
 form  or  aft,  but  is  only  diftinguiflied 
 by  the  objeft  towards  whom  'tis  exer- 
 cifed,  namely,  towards  thofe  of  an  infe- 
 rior rank.  And  thus  it  is  with  this 
 '^^«;c&ia,  which  is  a  kind  of  meekneft, 
 with  this  peculiar  difference,  that  it  re- 
 fers more  efpecially  to  matters  of  con- 
 troverfy,  and  doth  always  incline  to  the 
 moft  amicable  and  gentle  way  in  judg- 
 ing of,and  accommodating  of  things^and 
 fuch  a  prudent  relaxation  of  the  utmoft 
 rigor,  as  right  reafon  (hall  dired  accord- 
 ing to  the  variety  of  cafes  and  circum- 
 ftances. 
 
 And  this  I  conceive  to  be  the  moft 
 proper  notion  of  this  word  ,  according 
 to  its  true  {cope  and  extent.  There  are 
 feveral  other  virtues  of  affinity  to  it,  be- 
 ing either  fruits  or  concomitants  of  it^ 
 which  I  may  have  occafion  to  fpeak  of 
 afterwards. 
 
 II.  The  Second  particular  obferved  in 
 the  words,  was  the  extent  or  manner  of 
 this  virtues  being  excrcifed,  it  muft  be 
 known  unto  all  men  ^  which  phrafe  may 
 fignify  thefe  three  things.        i.  Thole 
 
39<>  Tl:fe  Thirteenth  Sermotiy 
 
 1 .  Thoft  manifejl  and  real  proofs  we 
 are  to  give  of  this  Virtue  ;  which  muft 
 be  fuch  as  may  be  fcen  and  known  unto 
 all  men.  It  muft  not  only  be  internal  as 
 to  our  temper  and  frame  of  mind,  but 
 external  too  in  all  our  dealings  and  car- 
 riage towards  others. 
 
 2.  That  it  be /?^;?.t/ and  eminent  as  to 
 i\\Q  degree  oi  it,  as  being  one  of  thofs 
 properties  whereby  Chriftians  are  to  be 
 diftinguifiied  from  other  Profeffions  and 
 Se£ts  of  men  in  the  world.  Their //g/^^ 
 111 u  11  fo  (hine  before  men^  that  others  fee- 
 ing their  good  rvorksy  may  fpeak  w^el!  of 
 thero.  I'hcy  muft  adorn  the  doclrine 
 they  profefs,  by  fuch  a  demeanour  as 
 may  win  over  others  to  a  love  of  it. 
 
 J.  That  it  be  univerfal  as  to  the  ex- 
 tent of  it,  both  in  regard  of  the  Atls^ 
 Obje5is2LvA  Occaftonsoi  it,  by  fhewing 
 equity  and  moderation  in  all  bufineflesj> 
 towards  all  perfons,  as  well  inferiors  as 
 fupcriors,  the  unconverted  Gentilesyd,nd 
 the  contentious  Juvs ;  that  neither  of 
 thefe  m^y  have  any  ju^i  ground  toaccufe 
 our  good  converfation.  'Tis  no  difKcul£ 
 matter  for  men  to  be  fair  and  kind^  and 
 moderate  towards  fuch  as  are  of  the 
 iame  way,  and  agree  with  them  in  tbq 
 main.  This  is  but  a  common  and  low 
 
 attaia- 
 
ortPhile  IV.  5.  ^^7 
 
 attainment,  and  is  not  thank-worthy, 
 doth  not  deferve  any  peculiar  commen- 
 dation. The  rules  of  Chriftianity  do 
 oblige  to  a  greater  extent  of  it,  namely^ 
 that  it  fhould  be  towards  all  men. 
 
 III.  The  ThirA  particular  obferved 
 in  the  words,  is  the  reafon  or  argument 
 to  enforce  this  duty.  The  Lord  is  at  h^wd^ 
 fy)^v<;  prof}^  he  is  near.  Which  phrale 
 is  capable  of  various  fenfes.  It  may  re- 
 fer either, 
 
 r.  To  his  prefence  with  us, and  know- 
 lege  of  our  aftions.  He  always  looks 
 on,  and  takes  notice  what  our  carriage 
 and  demeanour  is ;  whether  it  be  with 
 that  gentlenefs  and  equity  towards 
 others,as  his  is  towards  us.  He  obferves 
 all  our  ways,  and  therefore  we  had  need 
 to  demean  our  felves  as  being  under  his 
 eye. 
 
 2.  Sometimes  this  phrafe  of  God^s 
 being  near, doth  refer  to  approaching 
 judgments.  So  the  time  of  the  dcftrufti- 
 on  of  Jerufalem  is  (tiled  the  com/^^  of 
 the  day  of  Chrifl^  when  he  fhould  exe- 
 cute temporal  judgments  upon  his  ene- 
 mies. Upon  which  account  St.  John 
 ftiles  that  age  by  the  name  qU^cI'tm  wx^ 
 the  lafi  hour^  i  ^oh.  i.  18.  So  likewi(e 
 is  that  place  interpreted  ^  Heb,  10, 37. 
 
 Te 
 
398 
 
 The  Thirteenth  SermoHy 
 
 Te  have  need  of  fatience^  for  yet  a  littl^ 
 rvhik,  fjAz^v  oo^v  oavv ,  and  he  that  [bar 
 comCy  trill  comCy  and  will  not  tarry,  Th^ 
 fcope  of  it  being  to  comfort  them  tha^ 
 were  ready  to  fall  off  from  Chriftianity* 
 upon  the  perfecution  of  the  Jews  > 
 amongft  whom  the  Hebrew  Chriftians 
 lived. 
 
 3.  He  is  near  in  refpeftof  his  corn- 
 ins;  to  judgment,  and  that  in  a  twofold 
 refpeci. 
 
 1.  In  regard  of  every  man's  particu- 
 lar judgment  at  the  time  of  his  death. 
 'Tis  but  a  little  while  that  we  are  to 
 continue  in  this  world,  we  mud  Ihortly 
 die,none  of  thefe  lefler  things  are  worth 
 our  eager  contention.  We  fliould  fo  de- 
 mean our  felves  at  the  prefbnt,  as  may 
 bring  us  comfort  at  thelaft. 
 
 2.  In  refpeft  of  the  general  Judg- 
 ment. That  time  cannot  be  far  off,  The 
 end  of  all  things  is  at  handj   i.  Pet.  4.  j. 
 
 Rev.  1. 3.  ^^  ^hat  (ball  come^will  some^  and  will  not 
 dr-  22. 10,  tarry.  The  ^u^ge  is  at  the  door.  Jam.  5.  9. 
 There  are  feveral  paffages  in  the  New 
 Te  (lament,  which  feem  to  intimate  as  if 
 the  Chriftians  in  the  Jpojlles  times  did 
 expe£b  thRtthis  day  (hould  come  before 
 the  end  of  that  generation.  Which  St. 
 P^/// doth  caution  them  againft,  2Thef 
 
 2.2. 
 
on  Phil.  IV.  5.  3J9 
 
 2.  2.  Benot  foonfhaken  inmind,or  trou- 
 hled.as  if  the  day  ofChriJi  were  at  hand.So 
 near  at  hand  it  was  not.  The  belief  and 
 expeaation  of  that,  as  if  this  were  the 
 fenfe  of  thole  Prophecies  concerning  ir, 
 might  upon  the  difappointment  of  it , 
 prove  a  tempt-  tion  to  Unbelief  and  Apo- 
 ftacy  from  the  Chriftian  Faith  :  And 
 therefore  the  Jpqfile  thinks  fit  to  rtftify 
 that  miftake,  and  prevent  the  further 
 progrefs  of  it.  But  yet  fince  no  man 
 knew  when  that  day  and  hour  would 
 come,  Chriftians  ought  always  to  de- 
 mean themfelves  as  if  it  were  at  hand, 
 and  to  live  in  a  continual  expeftation  of 
 that  time  when  Chrift  fliall  come  to 
 judge  the  world,  and  to  vindicate  his 
 Saints:  When  he  fliall  rer^der  to  every 
 man  according  to  his  worh^  to  them  who 
 by  a  moderate  demeanor  of  themfelves, 
 amidft  the  various  conditions  of  this 
 life,  2Lndhy  a  fat  tent  continuance  in  well- 
 doing feek  for  glory  and  honour ^  eternal 
 life.  But  to  them  that  are  violent  and 
 ccntentioHs ,  trihulation  and  anguifh , 
 Eom.  2\  7,  8.  And  therefore  there  is 
 upon  this  account  very  good  reafon  v/hy 
 mr  moderation  (hould  be  known  unto  all 
 men. 
 
 The 
 
40 o  The  Thirteenth  Sermon^ 
 
 The  words  thus  explained  will  afford 
 this  Obfervaticn  : 
 
 'Tis  the  duty  of  Cbriftians  togivefignd 
 teftimony  of  their  equity  and  moderation 
 upon  all  occaftons  of  difference  and  contejl 
 wtth  one  another :  Not  to  infill  upon  the 
 ucmoft  rigor  of  things,  but  to  be  ready 
 to  comply  with  all  fuch  gentle  and  pru- 
 dent expedients ,  as  may  help  heal 
 and  accommodate  the  differences  a- 
 mongft  them. 
 
 Though  this  word  Moderation 60  but 
 feldom  occur  in  Scripture,  being  fcarce 
 any  where  elfe  uied  but  here  :  yet  that 
 which  is  the  fubllance  and  meaning  of 
 it,  is  frequently  commanded,  and  the 
 contrary  thereunto  prohibited  ,  under 
 different  expreflions  in  ether  places  of 
 Scripture.  This  fome  conceive  to  be  the 
 fenfeof  that  place,  Ecclef  j.j.  Be  not 
 righteous  over- much ^  neither  make  thy  f elf 
 over  rvifeywhy[hotddfl  thou  dejlroy thy  felf? 
 (/.  e.)  iafift  not  upon  the  utmoft  extre- 
 mity of  things,  as  if  it  were  wifdom  to 
 take  all  the  advantages  you  could  from 
 the  ftrid  letter  of  the  Law.  This  were 
 the  readied  way  to  deflroy  your  felf,  by 
 teaching  other  men  to  do  the  like  a- 
 
 gainft 
 
on  Phil.  IV.  5.  401 
 
 gainfl:  you;  there  being  no  fafety  for  any 
 one,  if  every  one  muftufe  another  ac- 
 cording to  the  utmoft  rigor.  P^ov  19. 
 II.  h  is  the  glory  of  a  mun  topafs  over  x 
 tranfgreffion^  Men  rnay  think  to  get  the 
 repute  of  ftriftnefs  and  zeal  by  being 
 rigid  and  fevere  towards  the  failings  of 
 others  :  But  'tis  a  much  more  glorious 
 thing  to  fliew  gentlenefs  and  forbear- 
 ance towards  them  ;  It  argues  a  man  to 
 have  a  noble  and  generous  mind,  and  a 
 real  (enfe  of  humanity. 
 
 There  are  feveral  other  exprefiions 
 to  this  purpofe  in  the  New  Tefhment.ks 
 Ephef,  4.  1,2.  Ihefeech  yon  that  ye  walk 
 worthy  of  that  vocation  wherewith  ye  are 
 calledy  in  all  lowlinefs  atid  meeknefsy  with 
 long  fuffering^  forbearing  one  another  in 
 love.  ^.  J2.  And,  be  ye  kind  to  one  ano- 
 ther^ tender  hearted  ^  forgiving  one  Ano- 
 ther, even  as  God  for  Chriji's  fake  hath 
 forgiven  you. 
 
 Phil.  2.  3.  Let nothingbe dor.e thro igb 
 ft  rife  or  vain  glory ,  but  in  lowlinefs  of 
 mind  let  each  efieem  others  better  than 
 themfelves,  f.  14. 
 
 Gentlenefs  is  reckoned  as  the  fruit  of 
 
 the  Spirit^Gal.  5.  x2.  A  mark  of  thafi 
 
 wifdom  which  is  from  above ^  "Jam.  J.  17. 
 
 an  infeparable  property  of  the  frvant  of 
 
 D  d  the 
 
40J  JheTbirteenth  Sermon^ 
 
 the  Lord,  who  muft  mt  Jlriv'ey  hut  be 
 gentle^  jheming  all  mcckmfs  to  all  men^ 
 2, Tim.  X.  24. 
 
 finally  Brethren^  have  compaffton  one 
 of  anothtr^  he  ptiful^  he  courteous^  not 
 rendring  evil  for  evil^  or  r ailing  for  raiL 
 jngy  hut  contrariwife  hleffing^  i  Pet.  J. 
 
 8,9, 
 
 It  were  eafy  to  back  thefe  preceprs 
 by  feveral  examples  out  of  Scripture, 
 That  of  Ahrah&m\  carriage  in  the  con- 
 teft  betwixt  hirn  and  his  Nephew  Lot^ 
 who  for  peace  fake  was  willing  to  re- 
 cede from  his  own  right,  and  give  him 
 his  choice,  that  there  might  he  nojlrife  he- 
 tivixt  them  ,  hecaufe  they  rvere  brethren, 
 Gen,  I?.  8. 
 
 That  of  our  Saviour  in  his  yielding 
 to  pay  tribute  for  the  avoiding  of  of- 
 fence, to  which  in  (IriQnefs  he  was  not 
 obliged,  M^^  17.27.  He  was  the  great 
 Exemplar  as  of  all  oti-ers,  fo  particular- 
 ly  of  this  Chriilian  grace.  /  hefeech  you 
 brethren  hy  the  meeknefi  and  gent lenefs  of 
 Chrijj  7  Cov.  10.  i. 
 
 St.  Paul  himfelf  was  as  eminent  for 
 the  pratlice  of  this  duty  ,as  for  the  pref 
 fing  of  it  upon  others:  In  his  becoming 
 alt  things  to  all  men^  i  Cor,  9.  22.  and 
 in  p leafing  all  men  w  all  things ^  not  fetk- 
 
 ing 
 
on  Phil.  IV.  5.  40 J 
 
 iug  his  own  profit y  ht^t  the  profit  of  many 
 that  they  might  hefaved ,  i  Cor*  10,33. 
 
 Suitable  to  this  was  that  carriage  of 
 the  Council  of  the  Jpofllesy  A6f^  15.  ia 
 their  not  infifting  upon  the  ftiift  right 
 of  things ,  but  accommodating  thofe 
 Controverfies  of  the  Primitive  times 
 about  the  Jewifh  Rites,  by  fuch  a  Mode- 
 rate expedient,  as  might  moft  effedtu- 
 ally  heal  and  compofe  thofe  diffe- 
 rences. 
 
 There  are  two  kinds  of  Reafons  by 
 which  I  would  confirm  the  neceffity  of 
 this  duty;  In  refpeft  of  God^  and 
 Man. 
 
 ^i,Heis  athand. 
 
 I.  In  refpefl:  of G^^. < 2.  He  deals  fo 
 C     with  us. 
 
 I.  He  is  at  hand  ;  which  is  the  Argu-  i^Eedf 
 ment  in  the  Text,  He  is  near^  being  al- 
 way  s  about  our  paths^  and  aborst  our  beds^ 
 he /pies  out  all  our  goings.  He  cbferves 
 our  carriage,  to  animadvert  upon  ou. 
 failings,  to  affift  and  relieve  us  in  our 
 necoilities,  fo  that  we  need  not  fear  any 
 prejudice  from  others  upon  this  ac- 
 count. If  they  fhall  from  our  Moderati- 
 on be  lb  much  the  more  ready  to  injure 
 us,  He  will  be  as  ready  to  vindicate  and 
 reward  us.  Pfal,  76.  9.  He  mllarifetd 
 D  d  2  pdg^ 
 
404  7f^e  Thirteenth  Sermon ^ 
 
 ydgnient^tof^ve  all  the  meek  of  the  earthy 
 here  in  this  life.  Buc  befides,  he  is  near  ia 
 refpeft  of  that  fnal  judgment  and  aC' 
 count  he  will  call  us  unto  at  the  laft : 
 fi.  Particular* 
 Either-^ 
 
 C2.  Generd. 
 
 T.  Particular  at  every  man's  death^ 
 that  time  cannot  be  far  off.  When  a  few 
 daysareconae  we  mu&i^l]  gotothe  place 
 whence  tve  (hall not  return.  Then  all  other 
 things  willforfake  us  and  vanifliaway, 
 and  nothing  will  be  of  any  real  value 
 to  us,  buttheconfcienceof  well  doing, 
 which  will  go  along  with  us  ,  and  abide 
 with  us  for  ever.  Men  are  here  apt  to 
 put  the  greateft  eftimate  upon  thofe 
 things  that  concern  their  fecular  inte- 
 reftsand  advantages,whereas  fuch  mat- 
 ters will  be  of  listle  ufe  to  i:s  then  :  And 
 'tis  ufually  mens  being  immerfed  in 
 thtfe  leffer  defigns  about  feme  worldly 
 felfifti advantage  that  makes  them  more 
 eager  and  fierce  about  other  matters  of 
 difference. 
 
 They  that  are  of  a  narrow  contracted 
 foul  in  refpeft  of  their  poffeffions,  have 
 not  ufually  any  iargenefs  or  generofiry 
 of  mind  in  reference  to  opinion. 
 
 2.  He  is  at  hand  likewife  in  refpedt 
 
 of 
 
on  Phil.  IV,  5.  405 
 
 of  his  general  judgment ;  when  he  vviil 
 not  only  jiid^e  the  world  in  equity^  as  the 
 Pfalmijl  fpeaks,  P/al.  9^'.  9.  but  for 
 their  equity  hkewile  ;  when  there  fhall 
 be  a  particular  account  required  of  men 
 for  their  works  of  Mtrcy^  Kjndmfs  and 
 Pity^  and  according  as  their  carriage 
 hath  been  in  thcfe  refpecls  heie^  fo  fhill 
 their  condition  be  hereafter;  when 
 there  (hall  be  fpeciai  notice  taken  of 
 mens  (evere  and  rigorous  demeanor  ia 
 beating  and  infijking  over  their  fsllovv- 
 fervancs.  How  can  fuch  perfons  anfwer 
 it  then,  when  they  fliall  expe£l  mercy 
 for  themfelves,  and  yet  have  not  been 
 ready  to  ihew  it  to  others  ?  God  hath 
 told  us  that  he  wiO  not  forgive  us  here, 
 without  this  readinefs  to  forgive  our 
 brethren  ;  and  therefore  we  have  no 
 reafon  to  expect  11  from  him  hereafter. 
 2.  Which  brings  me  to  the  fecond 
 branch  of  this/r/  Reafon,  V/e  Hiould 
 deal  lb  with  others  becaufeG^^'  dedsfo 
 with  us.  He  is  kind  to  the  tmthmkful  and 
 the  evil.  Be  ye  therefore  merciful  as  your 
 heavenly  Father  is  merciful :  'Tis  our  Sa- 
 viour's inference,  I//^^  6.  ^6.1t  were  not 
 poflible  that  the  world  fhould  fubfift 
 one  moment,  if  it  were  not  that  his 
 mercy  did  moderate  the  rigor  of  his 
 D  dj  juftice. 
 
40  6  The  Thirteenth  Si 
 
 ermon 
 
 juflice.  If  he  fliould  ht  fevere  to  wArk 
 what  is  done  amifs^  who  might  abide  it  ? 
 Hvtry  minute  we  deferve  hell ,  and 
 might  expedt  lo  be  caft  into  it.  It  is  he* 
 caufe  his  compajjions  fail  not^  that  rve  are 
 not  con  fumed.  He  confiders  what  we 
 are  able  to  do  and  to  fuffer ;  He  knows 
 our  frame  ^  and  remembers  that  rve  are  hut 
 dujl  \  He  chaftifeth  us  with  the  rod  of  a 
 ?n^n\  and  doth  tits ^x grieve  willingly^  or 
 Mflici  the  children  of  men :  And  all  thi§ 
 he  doth  upon  this  very  ground,  that  we 
 might  frooi  hence  learn  to  deal  fowith 
 others.  The  left  gentle  and  moderate 
 we  are  in  our  dealings  with  others,  by 
 fo  much  the  left  fenfe  have  u'e  of  the 
 guilt  and  danger  of  our  own  firs,  and 
 the  lefs  experience  of  God's  love  and 
 mercy  in  the  pardon  of  them. 
 
 That's  a  remarkable  Parable  to  this 
 purpofe,  Mat.  i8  xy  concerning  the 
 Servant  who  being  indebted  to  his  Lord 
 ten  thoufand  Talents,  was  yet  forgiven 
 out  of  great  compaffion.  After  which 
 he  did  notwithftanding  rigoroufly  ex- 
 aci  from  his  fellow-fervant  an  hundred 
 pence.  You  know  what  (entence  was 
 pafTed  upon  him  for  it,  Serve  nequam^ 
 *z;.  32.  Othou  wicked  fervant,  I  forgave 
 thee  all  thy  debtijhouldji  thou  not  alfo  have 
 
 had 
 
on  PliiL  IV.  5.  407 
 
 fjad  comp^iffiononthy  fellow  fervantj  even 
 as  I  had  pity  on  thee  f  And  his  Lord  tv.^: 
 tvroth^and  delivered  hiin  to  the  tormentors. 
 So  likewife  jhallmy  hesLvenly  Father  do  un- 
 to youy  ifys  from  yonr  hearts  forgive  not: 
 (very  one  his  brother  their  trepajfes, 
 
 THq  fecondkindot^  Reafons  which  I  2,Reaf 
 propofed  for  the  enforcing  of  this  Duty, 
 was  in  refpcft  of  ^r^en^  with  reference 
 to  whom  this  virtue  of  Moderation  wiW 
 appear  to  be  a  thing, 
 
 I.  Mod  reafonable  and  fitting  init  fdf^ 
 confidering, 
 
 ,       C  Fallthilitj  of  htimfine  ftdgment , 
 iMiit ability  of  humane  affairs, 
 
 II.  Mod:  beneficid  and  advantageous 
 for  the  good  of  men,  boEh  in 
 
 COur^if/v^  private  welfare. 
 regard  of  <  The  good  oUoumaneSocie'ies 
 
 c  in  general. 
 I.  'Tis  a  thing  oioft  reafonahle  and 
 fitting  in  it  (e!f,  becaufeof  the  Fallibi- 
 lity of  humane  judgment:  And  that 
 not  only  from  the  impotence  of  oar  fa- 
 culties, and  the  prejadices  weare  liable 
 unto,  upon  the  account  of  interelis, 
 which  will  flrangely  biafsa  man^s  judg- 
 ment againft  clear  evidence  :  But  like- 
 wife  from  the  difficulty  and  obfcurity 
 of  things ;  there  being  h/crvonU  every- 
 Dd4  where, 
 
40  8  The  Thirteenth  Sermon^ 
 
 where,not  only  in  Nature  andScripture, 
 tut  likewifein  Political  ihings,  and  the 
 ordinary  concernments  of  humane  af- 
 fairs, whether  matters  of  Right ,  or  of 
 FijQ; :  the  moll  learned  and  inquifitive 
 men  many  timts  differing  in  rheir  judg- 
 ments concerning  matters  of  Right:  and 
 ps  for  matters  of  Story  and  Fa6t  that 
 are  virioudy  reported,  if  a  man  hath 
 not  been  an  eye  vvitr>ers  of  them  him- 
 (elf,  it  carmot  be  but  that  he  mult  give 
 credit  to  them  according  to  that  efteem 
 and  opinion  which  he  hath  of  the  per- 
 fons  by  whom  they  are  related.  All 
 which  put  together  fhew  how  exceed- 
 ing difficult  and  next  to  impcffible  it  is, 
 that  men  iliould  ever  agree  in  the  fame 
 tpprehi-nfion  of  things.  There  is  no 
 coniidering  mn  who  hath  with  any  fe- 
 nous  thoughts  refleQed  upon  the  com- 
 mon (late  and  corirjicion  of  mankind  in 
 this  refpid,  but  rouft  needs  own  and 
 acknowlege  the  truth  of  that  Saying, 
 I'auci  res  ipfas  f<:qufwtur^  f lures  mm'wA 
 mtim^  flurimi  ncminx  Magtjlrorum, 
 
 The  generality  of  men  being  carried 
 away  by  the  N.i-mes  of  Leaders  and  Par- 
 ties,taking  up  opinions  by  the  bulk  and 
 in  the  grcfs ,  as  they  are  owned  and 
 profcffed  by  that  Party  of  men  amongft 
 \vhoai  thev  are  iilUd.  Many 
 
on  Phil.  IV.  5.  4op 
 
 Many  are  fwayed  by  the  prejudice  of 
 the  Names  ofthings  either  for  or  againft 
 a  thing.  If  an  opinion  oradefign  do 
 but  pretend  to  fuch  a  Name,  they  do  ac- 
 cordingly either  receive  or  rejeft  it, 
 without  examining  how  far  it  doth  re- 
 ally promote  or  prejudice  the  thing  they 
 aim  at. 
 
 And  as  for  the  Nature  of  things  in 
 themfelves,  there  are  but  few,  very  few, 
 who  fet  themfelves  to  any  ferious  im- 
 partial inquiry  concerning  them. 
 
 Now  I  fay,  he  that  confiders  the  ma- 
 nifold miftakes  which  the  judgments  of 
 men  are  liable  unto  upon  thefe  ac- 
 counts, he  muft,  ualefs  he  will  go  out 
 cf  the  world  (as the  Jpoftle  fpeaks up- 
 on another  occafion  )  demean  himfelf 
 towards  others,  v^ich  thistendernefs  and 
 moderation  as  to  the  things  about  which 
 they  differ. 
 
 z.  From  the  mutdility  of  Humane 
 affairs,  which  in  their  moft  fecure  and 
 flourilbing  eftate  are  fubjeft  to  revolu- 
 tions :  It  being  beyond  the  contrivance 
 i3f  humane  wifdom,  to  ePiabliih  things 
 unto  fuch  a  fixednefs  as  fhall  exempt 
 them  from  change  ^  but  many  times 
 thofe  very  courfes  which  wife  men  take 
 for  the  fetling  and  fecuring  of  things, 
 
 and 
 
^1  o  17;^  Thirteenth  Sermon^ 
 
 and  which  may  in  themfelves  have  a 
 natural  aptitude  to  that  purpofe,  are  by 
 the  Providence  of  God  made  ufe  of  as 
 the  means  and  occafions  of  trouble  and 
 change  : 
 
 Ludit  in  htimams  divma  potent  ia.  rebus  * 
 
 He  that  hath  not  yet  learnt  this  leffon 
 upon  the  experience  of  all  thofe  various 
 revolutions  wq  have  feen  in  thefe  latter 
 Times,  may  deferve  to  be  taught  it,  as 
 Gideon  taught  the  men  of  Succoth  with 
 briars  and  thorns^  Judg.S.  i6. 
 
 Nothing  is  more  obvious  to  any 
 obferving  man  than  this ,  That  when 
 revolutions  have  happened  men  make 
 this  their  fecurity  and  refuge,  that  they 
 have  in  the  former  ftate  of  things 
 demeaned  themfelves  with  moderation  , 
 and  have  by  many  kindneffes  and  civili- 
 ties obliged  fach  as  differed  from  them. 
 And  tliisjif  any  thing  can,  redounds  to 
 their  advantage  afterwards,  efpecially 
 if  they  have  to  do  with  fuch  as  have  any 
 true  greatnefs  or  generofity  of  mind. 
 Indeed  if  there  were  any  certain  way  to 
 fix  the  flate  of  things  unto  fuch  an  im- 
 mutable ftability  as  could  not  alter,  it 
 would  upon  that  account  be  more  excu- 
 
 fable 
 
owPhil.  IV.  f.  411 
 
 fable  for  a  man  to  ad  with  an  uniform 
 vigor  and  feverity  againft  every  one 
 that  differed.     But  fuppofing  the  meer 
 poflibiUty  of  change ,  nothing  can  be 
 more  irrational  than  to  demean   our 
 lelves  fo  towards  others  with  that  harfh- 
 nefs  and  feverity  as  to  render  our  felves 
 incapable   of  receiving    any   kindneft 
 from  them.     I  do  not  fpeak  this  out  of 
 any  compliance  with  that  Machiavilian 
 principle,  which  direds  a  man  to  en* 
 gage  no  further  in  any  good  caufe  than 
 he  can  fafely  retreat.     Every  worthy 
 man  fhould  with  fidelity  and  courage 
 affert  the  caufe  he  is  well  perfwaded  of ; 
 But  it  (hould  be  without  all  kind  of 
 fiercenels    and  bitternefs   againft   the 
 perfbns  of  others  ,  with  as  much  for- 
 bearance and  gentleneis  as  the  nature  of 
 the  thing  will  bear. 
 
 Confidering  that  contirrual  mutabiiiA^ 
 ty  which  every  condition  is  liable  unto , 
 and  which  no  humane  wifdom  can  fore- 
 fee  and  prevent,  that  kind  of  demeanor 
 is  moft  rational,  which  may  be  mofi: 
 beneficial  and  fafe  as  to  our  own  parti- 
 culars, and  mutually  beft  for  all  others. 
 Which  brings  me  to  the  other  Branch 
 of  this/fw^  Reafotto 
 
 n.This 
 
4 1  *     .       Tl)e  Thirteenth  Sermon^ 
 
 11.  This  virtue  is  tnoft  advantageous 
 fr  the  good  of  men. 
 
 I.  In  regard  of  every  mans  private 
 quiet  and  welfare  m  ^diXiicuhv,     It  will 
 help  to  eftabhfli  a  man's  title  to  thefe 
 earthly  things  both  with  reference  to 
 rPoireffion; 
 His<  S-of  them. 
 
 cFruirion    ) 
 Pfai  37.  II.  The  meek  (hall inherit  the 
 earthy  and (haU delight  themfelves  in  the 
 abundance  of  peace.  Which  is  afterward 
 repeated  hy  ouv Saviour^  Mat.  5.  5.  and 
 again  in  another  place,  learn  of  me, 
 for  1  am  meek  and  lotvly^  and  ye  (hall find 
 refl  for  your  foul  Sy  Mat,  n .  29.  The  moft 
 elfeftu^!  means  to  attain  unto  a  quiet 
 ilace  of  life  with  others,  is  to  carry  our 
 felves  gently  and  kindly  to  them,  v.  7, 
 of  this  Chapter,  Jnd  thefeue  of  God  , 
 which  paffeth  all  wnderflanding^  (hall  keep 
 your  hearts  and  minds  tbroughChrijl^^efus. 
 I  Pet,  3.  10.  The  J/>^7?/^  having  exhor- 
 ted them  to  ht  pitiful  and  court eous^  not 
 rendring  evil  for  evil^  or  railing  for  raiU 
 tug,  hut  contrariivife  hkffing^  he  prefently 
 fabjoins  ,  he  that  mil  love  life  ,  and  fee 
 ^ood  daysy  let  him  keep  his  tongue  from 
 evil^  let  him  feek  peace  and  enfue  it.  And 
 then  prefently  after.  Who  is  he  that  mil 
 
 barm 
 
on  Phil.  IV.  5.  413 
 
 harm  you  if  yon  be  followers  of  that  tvhich 
 is  good  f  No  fuch  way  to  render  our 
 lives  quiet,  comfortable  and  fafe,  as  to 
 demean  our  felves  with  candor  and  in- 
 genuity towards  thofe  with  whom  we 
 converfe  :  And  that  not  only  in  refpeO: 
 of  the  efFefts  and  confequences  of  fuch 
 carriage,  but  from  the  nature  of  the 
 thing  it  felf ;  it  fuppofeth  a  calm  and  fe- 
 date  temper  of  mind.  Whereas  on  the 
 other  fide,  that  eagernefs  and  fiercenefs 
 of  difpofition,  whereby  a  man  is  apt  to 
 be  tranfported  with  heats  and  feveritf 
 in  matters  ofconteft,  as  it  doth  fuppofe 
 fuch  xftuations  and  ftorms  as  are  incon- 
 fiftent  with  inward  ferenity,  fb  likewife 
 will  it  occafion  outv/ard  trouble  and 
 oppofition  from  others.  They  who  are 
 always  biting  of  others,  will  be  in  con^^ 
 tinual  danger  of  being  devoured  by 
 others,  G^/,  5.  15-.  Thofe  two  qualities 
 of  hateful^  and  hating  one  another^  are 
 joined  together  as  ufual  concommitants, 
 Tit,  J.  ?.  they  who  are  apt  to  demean  ' 
 themfelves  as  hating  of  others,  will 
 thereby  be  rendred  hateful  to  them. 
 
 2.  This  virtue  will  be  very  advan- 
 tageous to  thQ peace  and  welfare  of  hu' 
 mmefociety  in  thQgeneraly  which  doth 
 
 ry  much  depend   upon  the  mutual 
 
 con- 
 
414  T^^  Thirteenth  SermoHy 
 
 condefcenfjon  and  forbearance  of  mt^ri 
 towards  one  another,  in  the  things  a- 
 bout  which  they  differ:  It  being  utterly 
 impoffible ,   confidering  the  infirmity 
 and  prejudice  to  which  our  judgments 
 are  liable  ,  that  we  fhould  always  agree 
 in  the  fame  apprehenfion  of  things.     If 
 upon  every  diiference  men  fhould  think 
 themiclves  obliged  to  profecute  matters 
 to  the  utmoft  heigth  and  rigor,  fuch 
 eager  perfons  may  eafily  from  hence  be 
 induced  to  have  reccurfe  to  Arms  ra- 
 ther than  fuch  precious  things  as  truth 
 and  juftice  (hall  fuffer ;  and  being  once 
 thus  engaged,  it  will  be  impoffible  (if 
 they  will  aftconfiftently)  to  end  their 
 differences   by  any    accommodation  , 
 they  muft  fight  it  out  to  the  laft,  till  one 
 fide  be  wholly  fubdued  and  deftroyed. 
 And  thus  would  men  grow  wild  and 
 favagCj  the  benefits  of  Society  would  be 
 loft,  and  mankind  deftrcyed  out  of  the 
 world. 
 
 'Tis  this  moderation  and  calmnefs  of 
 fpirit  which  takes  men  off  from  their 
 natural  wildnefi  and  ferity,which  tames 
 and  fits  them  for  fcciety.  The  lefs  any 
 man  hath  of  it,  the  more  doth  he  dege- 
 nerate and  draw  near  to  the  nature  of 
 brute  creatures.    The  true  notion  of 
 
on  Phil.  IV.  y.  415 
 
 Gentilenefs  and  Nobility  confiftlng  in 
 thefe  kind  of  qualifications,  whereby  a 
 man  is  fitted  for  a  fociablc  condition. 
 
 Now  the  defign  of  Chriftianity  be- 
 ing to  promote  the  good  of  mankind, 
 and  the  peace  of  Societies ,  therefore 
 doth  the  Doftrine  of  it  fo  frequently 
 infift  upon  thofe  kind  of  virtues  and 
 graces  which  are  moft  conducible  to 
 this  end.  And  therefore  upon  all  thefe 
 accounts  the  truth  of  the  Dodrinewill 
 appear  very  evident,  viz,.  That 'tis  the 
 duty  of  Chriftians  to  give  fignal  tefti- 
 mony  of  their  equity  and  moderation 
 upon  all  occafions  of  difference  and  con- 
 tefts  with  one  another. 
 
 There  remains  only  one  ObjeBion  to 
 be  briefly  anfwered,  and  I  fhall  proceed 
 to  Apflication.  *Tis  this, 
 
 How  may  this  ccnftjl  tvith  that  zed 
 MndJriBnefs  of  duty  which  rve  are  obit- 
 ged  unto  ? 
 
 To  this  it  may  be  anfwered :  i.That 
 zeal  doth  properly  confift  in  an  intenti- 
 on of  mind ,  and  earneftnefs  of  afFe- 
 ftion  in  the  profecuting  of  fuch  things 
 as  are  our  duty,  and  in  oppofing  fuch 
 things  whereby  we  are  hindred  in  the 
 
 per. 
 
4  I  ^  The  Jbirteenth  Sermon^ 
 
 performance  of  our  duty.  Now  fuppo* 
 fing  moderation  to  be  a  duty,  a  man 
 ought  to  be  zealous  for  this  grace,  and 
 againft  all  fuch  perfons  and  things  as 
 are  enemies  and  hindrances  of  it.  So 
 thatthefe  things  are  not  oppofite,  but 
 confiftent  with,  and  fubfervient  to  one 
 another. 
 
 And  as  for  that  other  Branch  of  the 
 Objeftion  concerning  ftridnefs  and  ex- 
 aftnefs  of  duty  ,  from  which  a  man 
 ought  not  to  deviate  out  of  compliance 
 v/ich  others.  To  this  it  may  be  faid. 
 That  ftri£tnefs  is  properly  a  keeping 
 clofe  to  the  Lzw,  No  w  'tis  not  the  na- 
 iled letter,  bat  the  fsafe  and  meaning 
 that  is  the  Law.  And  that  man  may  be 
 faid  to  be  moft  ftrift  in  his  obedience , 
 who  doth  moH:  exaSly  comply  with 
 this.  A  man  miy  violate  the  Law  by  ob- 
 ferving  the  Letter ,  and  he  may  keep 
 the  Law  by  going  againft  the  letter. 
 
 Now  Divine  Laws  themfelves  are 
 capable  of  relaxation,  which  is  the  mean- 
 ing of  that  Proverbial  faying  fo  frequent 
 in  Scripture  ,  That  God  \^ill  have  mercy 
 and  not  fdcrifce.  And  therefore  much 
 more  will  humane  Laws  admit  of  it. 
 
 There  aretheFe  three  things  I  would 
 infill  upon  in  the  Application  of  this 
 Point.  I.  To 
 
on  Phil.  IV.  5.  ^i^ 
 
 lo  FirJl.To  enquire  whether  we  our 
 felvesare  fuchasche  Jpojlle  doch  here 
 require  Chriftians  to  be. 
 
 2.  And  th^n  fecondly^  if  not,  that  we 
 would  endeavour  to  be  convinced  ct 
 that  deformity  and  milchief  which  there 
 is  in  the  want  of  this  Grace. 
 
 3.  Luftly^  that  we  would  be  perfua- 
 ded  to  be  o^ore  careful  in  the  attaining^ 
 improving  and  exercifing  of  this  Grace 
 for  the  future. 
 
 I,  To  enquire  whether  we  our  felves 
 are  fuch  as  the  Apoftle  doth  here  require 
 Chriftians  to  be ;  fuch  as  upon  all  occa- 
 fions  of  difference  are  ready  to  give  fig- 
 nalteftimony  ofourgentlenefs  and  mo- 
 deration. There  are  thefe  two  ways 
 whereby  this  may  be  difcovered,  namc- 
 
 cFrmts2^nd  Concomitants, 
 ly,bythe^ 
 
 CVniverfality  and  extent  of  it. 
 I.  By  the /r«/Vj  and  concomitants  oi 
 this  virtue.  Some  have  queftioned  whe- 
 ther this  word  do  denote  any  fingle  vir- 
 tue, and  not  rather  a  complexion  of 
 many  together.  'Tis  certain  that  there 
 arefeveral  other  virtues  of  nearaiBnity 
 to  this,  fuch  as  are  either  the  effeds  or 
 concomitants  of  this  virtue,  by  u'hich 
 E  e  the 
 
4 1  8  The  Tkirteenth  Sermon^ 
 
 the  reality  of  it  may  be  known.  Of  thele 
 I  fhall  mention /jf. 
 
 I.  Mutud  forbearance  towards  one 
 
 another,  net  taking  all  the  advantages 
 
 we  may  have  of  vindicating  our  felves, 
 
 making  allowance  for  the  infirmity  of 
 
 thofe  by  whom  we  are  injured.     We 
 
 that  areflrong  o tight  to  hear  with  the  in* 
 
 firmities  of  the  weak,  ar^d  not  topleafe  our 
 
 felvesjout  our  neighbour  for  his  good :  For 
 
 even  Chrifl pleajed  not  hirnfelf^ Rom,  1 5.  i* 
 
 We  are  to  comfort  the  feeble^tninded^  and 
 
 tofupport  the  neaky  i  Thef.  5. 14;  not  to 
 
 be  harih  and  rigorous  towards  them. 
 
 2.  A  rea'/ne/s  to  forgive  and  conceal 
 the  maoifeft  injuries  of  others ,  when 
 either  the  glory  of  God  or  the  good  of 
 mtn  either  publick  or  private  fhall  re- 
 quire it  of  us.  That  very  expreflion 
 which  is  tranflated  ready  to  forgive^  Pfal, 
 89.  5".  is  by  the  Septuagjnt  rendred  by 
 the  lame  word  in  the  Text,  'Qn^Ac,, 
 
 3.  Longfufferlng^  both  with  refpeft 
 to  Patience  and  Hope  \  not  eafily  provo- 
 ked to  paflioos,  being  flow  to  anger; 
 not  fuddenly  tired  or  difcouraged  by  the 
 continuance  of  the  things  we  fuffer,  or 
 the  delay  of  the  things  we  hope  for, 
 I  Cor*  I  J.  4«  Charity  fuffereth  long^  and 
 
 is 
 
on  Phil.  IV.  5.  4ip 
 
 is  kind.  Verf.  7.  h  heareth  all  thiags  , 
 hof€th  all  things, 
 
 4.  Bemgmty^  kindnfefi,  courtefy  ;  a 
 readinefs  CO  do  good,  to  help  and  fhevv 
 favour  to  thofe  by  whom  we  have  bcea 
 injured  ;  fuch  an  affable,  amiable  carri- 
 age as  may  win  upon  thern  ;  not  harfh, 
 fcornful,  churlifh  ;  overcoming  evil 
 with  good  ;  a  for  ward  neis  to  promote 
 love  and  peace  with  them,  though  it  be 
 by  receding  from  fomewhat  of  cur 
 own  right.  Being  favourable  in  our  in-  . 
 terpretationof  the  words  anda£iionsof 
 others.  Approving  v;hac  is  good  in 
 them;  not  aggravating  what  is  evil; 
 taking  doubtful  matters  in  the  bell  ienft ; 
 chuling  rather  to  offend  by  too  ir.uch 
 mildnefs  than  by  too  much  feverity. 
 
 5.  ^quapjimiry^mQQkmrs^gQntkmfs  f 
 fuch  a  fedatenefs  of  mind,  whereby  a 
 man  is  not  eafily  tranfported  to  any  high 
 paflions;  not  difficultly  appeaied^efpe- 
 cially  upon  fubmiffion  and  repentaoce^ 
 Such  anvcvennefs  and  fmoothnefs  of 
 difpofition ,  as  doth  not  only  ferve  t6 
 attemper  anger,  but  to  add  a  fweetnefi 
 and  placidneis  to  our  carriage.  An  equal 
 ftate  of  mind  under  the  variety  of  out- 
 ward conditions,  without  being  elated 
 or  uejsfted  by  them-  Kjiowing  horv  to 
 
 E  e  2  want^ 
 
4 1  o  7ke  Thtr'tcenth  Sermon] 
 
 tva^ity  and  horv  to  abound.  When  our 
 hearts  are  not  immcrfed  in  any  of  thefc 
 earthly  things,  beyond  their  real  worth 
 and  ufefulnefs. 
 
 6.   And  laftlyy  Eafinefs  to  he  intreated'^ 
 when  a  man  is  exorable  without  the 
 violence  of  importunity  ;  Not  ftifFand 
 tenacious  in  matters  of  opinion  beyond 
 what  the   great  evidence  and  impor- 
 tance of  things  doth  require.  Manage- 
 ing  the  bufinefs  of  our  converfe  with 
 others ,  mthout  murmur ings  and  difpu^ 
 tingSyPbU,  %,  14.  This  fame  difputaci- 
 ty,  or  aptnefs  to  contend  for  viftory,  is 
 no  fmall  occafion  of  difcord  amongft 
 men.  And  on  the  contrary ,this  willing- 
 nefs  to  condefcend ,    not   leaning  too 
 much  to  our  own  underlianding,  is  a 
 fpscial  means  to  promote  amity  and 
 peace  amongft  them.    This  very  word 
 in  the  Teict  being  ufed  by  the  ^^poftle, 
 I  Tim*  7,.  J.  is  there  by  Beza  interpre- 
 ted to  be  of  the  fame  {enfe  with  avyyycfi' 
 fjLOin-Ac^  apt  to  vield  and  to  fubmit,  non 
 facile  contentiofusj  not  eafily  provoked 
 to  contentious  difputeSjncr  pertinacious 
 in  them. 
 
 Let  a  man  look  over  the  whole  Do- 
 Qirine  of  the  Gofpel  in  the  New  Tefia- 
 njen.'y  and  he  fhal]  find  that  there  is  not 
 
 any 
 
on  Phil.  W.  5.  42  I 
 
 any  other  virtue  or  duty  whitfoever  fo 
 often  and  fo  earncftly  inculcated  as  thole 
 of  this  nature  ;  as  if  our  Saviour  had  de- 
 figned  to  fix  upon  thefe  ,  as  being  the 
 grand  Criteria,  whereby  his  Foliov^ers 
 fliould  be  diftinguifhed  from  all  other 
 Sefts  and  Profcffions  of  men  in  the 
 world. 
 
 Now  if  we  defire  to  make  enquiry 
 concerning  our  own  conditions  in  this 
 refpeft,  thefe  are  fome  of  thofe  CcriCo- 
 witants ,  efFefts ,  properties,  whereby 
 this  moderadon  is  to  be  difcerned. 
 
 2.  Another  Rule  whereby  we  may 
 examine  our  conformity  to  ibis  precept 
 in  the  Text^  is  the  Vmverjality  and  ex- 
 cent  of  it ;  whether  we  exercift  it  to- 
 wards  all  men    in  all  times,  upon  all 
 occafions.  They  that  are  for  m^oderati- 
 on  in  the  managing  of  affiirs  at  one 
 time,  and  yet  perhaps  at  another  will 
 look  upon  it  as  an  argument  of  dilaf- 
 feftion,  and  ftile  it  by  the  name  of 
 lukewarmnefs  and  deteftable  neutrality, 
 fuch  perfons  cannot  be  faid  to  love  the 
 virtue  of  Moderation,  but  the  hkjfing 
 and  happinefsof  it.     They  are  only  for 
 the  paflive,  nottheaQive  part  \  to  re- 
 ceive it  from  others,  not  to  fhew  it  to 
 theni.  And  to  how  narrow  a  compafs 
 Ee  5  an 
 
4^1  ^^^  Thirteenth  Sermon, 
 
 an  enquiry  by  this  P^ule  will  confine 
 this  Grace^amidft  the  feveral  pretenders 
 to  ir,  I  need  not  fay. 
 
 2.  In  the  next  place  v/e  may  hence 
 be  convinced  of  that  deformity  and  mif- 
 chief  which  there  is  in  the  want  of  this 
 Grace.  It  renders  a  man, 
 i.  Vnliketo  God. 
 z.  UnncceftMetomen. 
 1, .  PermctGus  to  kimfelf. 
 I /It  renders  a  man  unlike  to  God^ 
 in  conformJty  to  whom  all  our  excellen- 
 cy and  happinefsdoth  confift.  He  is  the 
 Father  of  Mercies,  the  God  of  dconfoU- 
 th^.  His  appearance  was  in  thefoft  and 
 ftilU'oiec,   1  Kjng.  19.  lo,  II  ;  not  in 
 whirlwinds   and    Hurricanes:    where 
 there  is  fpiritus  fvocelU  ,    it  proceeds 
 from  anodier  principle.    Chrift  is  the 
 Pr'mce  of  Peace,  the  great  Exemplar  ot 
 meeknefs.  'Tis  prophefiedof  him,  that 
 he  fhall  come  dorvr.  like  dew  on  a  fleece  of 
 wool,  like  rain  on  the  morvengrafs,  P/al. 
 -2.  6    He  flail  not  cry,  nor  his  voice  be 
 heard  ;;.  ihejireet,  I/a.  42.  2.  The  Holy 
 Ghoft  was  pieaftd  to  appear  m  the  Ihape 
 of  a  Dove,  the  emblem  of  Meeknels. 
 ^i  Qpr.^s  Simplex  animal  &  l^tum^non  felle  ama- 
 unu.  £..    ^         y^^„  morfthus  favum,  non  ungmum 
 '^'■^*         UzerAttoneviolentnm.  The  true  Church 
 
 IS 
 
on  Phil.  IV.  J.  42  J 
 
 is  ftiled  by  the  name  of  the  Ln'/)/  Amon^Jl 
 thorns  :  the  Lilly  doth  not  fcratch  and 
 tear,  that  s  the  property  of  thorns  and 
 briars.  Chriftians  are  the  Sh-jep  and 
 Lambs.  Q^id  facit  in  fe&ore  Chrijliano 
 luporumgeritas^  Canum  rabies  ^  Liiththe 
 fame  Father. 
 
 2.  Vnacceptable  to  nien  ;  as  being  a- 
 gaiiift  that  common  peace  and  quiet 
 which  'tis  every  mans  interefl:  to  pro- 
 mote. It  feems  very  obvious  for  men  to 
 refleft  what  thoughts  they  have  had 
 concerning  fuch  perfbns  as  have  been 
 the  chief  drivers  on  of  feveral  iaterefts, 
 in  thofe  wild  revohitions  we  have  {ttn 
 of  late ;  how  we  have  looked  upon  them 
 as  Incendiaries  and  enemies  to  publick 
 peace.  If  it  be  faid,  that  the  cafe  is  now 
 altered,  and  we  have  a  riglit  iide;  and  a 
 good  caule ;  This  ought  to  be  moil  free- 
 ly owned,  and  acknowledged  Vi^ith  all 
 thaokfulnels :  But  yet  'tis  farther  confi- 
 derable,  that  this  virtue  of  Moderation, 
 doth  fuppoft  a  matter  of  right  and  ju- 
 ftice.  And  then  befides,  the  better  the 
 cauft  is,  the  left  need  is  there  of  any 
 immoderate  rigorous  courfe  in  the  affer- 
 ting  of  iti  We  fhall  hereby  rather  pre- 
 judice than  promote  it ;  by  inducing  a 
 fufpicion ,  th^t  'tis  not  fo  much  truth  or 
 E  e  4  juftice 
 
414  The  Thirteenth  Sermon^ 
 
 juRice  as  {bmething  elfe  that  drives  us 
 on.  And  then  befides,  where  would  this 
 principle  end  ?  if  one  man  may  be  fe- 
 vere  an  rigorous  bccaule  he  is  in  the 
 right  why  then  another  who  doth  but 
 think  bimfclf  fo,  will  be  fo  too.  And 
 according  to  this  what  would  become 
 of  peace  and  iocictv  ? 
 
 Such  bluftering  boifterous  tempers  as 
 are  all  for  the  great  river  Fufhrates^ 
 which  r  jns  with  a  torrent  and  a  mighty 
 noife,  and  refuPj  the  (till  waters  of 
 ^hiloah,  which  7 un  foft  and  gently^  as 
 i\\Q  Profhet  {^^t^dks^  If  a.  8.  6.  fuch  are 
 nc  ri-nds  to  peace,  becaufe  'tis  the 
 latter  which  is  th.e  river  whole  ftreams 
 muft  make  glad  the  City  of  God.  Ffal. 
 46.4.  that  IS,  mud  promote  the  quiet 
 ai^d  flouriiking  ftate  of  the  Church  , 
 Bin^cp  as  a  Reverend  Prelate  hath  elegantly 
 pdrer^s  ^xpreft  it  I  Tis  the  advice  of  S^e^eca  , 
 that  men  would  confider  Vtrtim  mundi 
 ftata  gradior  fitj  fereno  &  puro  d/e,  an 
 cum  fragoribus  crthis  omnia  quatitintur , 
 &  igres  htr,c  atq\  tlltnc  micant.  What 
 difference  there  is  betwixt  a  ferene  and 
 clear  day,  and  another  full  of  thunder, 
 and  flafhes,  and  ftorms  ;  Such  differ- 
 ence there  is,  faith  he,  betwixt  a  calm 
 moderate  temper,  and  the  paffionate 
 feverity  of  others.  3.  It 
 
on  Phil.  IV.  5.  425 
 
 ?.  It  would  prove  fermcious  to  a,  mans 
 felf.Vor  which  I  fhall  only  give  that  one 
 inltance,  Luke  9.  55.  the  two  Difciples 
 there^  J  awes  and  joh/f,  thofe  6'c?;^/  (?/ 
 thnnder^  being  much  oflFended  with  the 
 Samaritans  ,  who  refufed  to  receive  our 
 Saviour ,  would  needs  in  tlieir  immo- 
 derate zeal  have  fire  from  Heaven  to 
 deftroy  them  ;  For  which  they  had  a 
 Scripture-example  in  the  flory  of  EHas. 
 But  what  mu(t  have  been  the  confe- 
 quence  of  this  ?  Why  a  while  after  our 
 i>aviour  went  up  to  JerufaUm,  where 
 he  was  Crucified,  and  therefore  very 
 good  reafon  why  fire  fhouid  come  up^ 
 on  that  likewife.  Nay  theft  very  per- 
 fons  themfeives,  ''james  and  John^  de- 
 fert  and  renounce  him,  and  therefore 
 there  ought  to  be  fire  upon  them  alfo  ; 
 And  fo  they  make  good  that  faying  of 
 the  wife  man,  and  by  being  righteous 
 overmuch  dejlroy  themfeives,  Ecclef.  7.  7, 
 Nay  one  of  thele  Diiciples  teiis  us,  'Joh. 
 I.  10,  II.  That  the  world  knerv  him  not^ 
 norreceivedhm.  Therefore  why  fhouid 
 not  that  likewife  be  deftroyed  by  fire? 
 Of  fuch  a  large  and  comprehenfive  mif- 
 chief  is  this  fin,  according  to  the  natu- 
 ral confequences  of  it. 
 
 3-  Laflly, 
 
41^  The  Thirteenth  Sermofty 
 
 J.  Laftly  ,  We  fliall  hence  be  per- 
 fwaded  to  be  more  careful  in  the  attain^ 
 ing,  improving,  exercifing  of  this  grace 
 for  the  future.  'Tis  a  duty  this,  where- 
 in all  forts  of  perfbnsare  concerned,  not 
 only  thofe  of  a  private  condition  in  their 
 dealings  v*?ich  one  another,  but  likevvife 
 fuch  as  are  publick  Magiftrates,  both  as 
 to  t  heir  making  and  executing  of  La  ws. 
 They  who  are  to  confult  publick  fettle- 
 ment ,  fhould  have  fpecial  regard  to 
 this  equity  and  moderation  ,  thereby 
 to  heal  the  minds  of  men,  and  to  com- 
 pofe  their  differences.  They  fhould  look 
 upon  paft  fufferings  as  happening  to 
 them  ,  eo  modo  quo^ra^^dines  ac  d'tluviA 
 /icdderefolent^  and  fo  bury  them  in  ob- 
 livion. 
 
 I  might  to  the  many  arguments  al- 
 ready mentioned,  add  divers  other  con- 
 fiderations  to  excite  men  unto  this  vir- 
 tue (would  the  time  permit  it).  I  cannot 
 omit  that  paflage  out  oiSenecay  fb  pro- 
 per to  this  purpofe,  Quodftdiiplacabiles 
 &  aqtii  deli^a.  fotentium  non  Jlatim  ful- 
 minihtis  prcfeqmmtur^  quant o  aquius  efiy 
 homines  hommibus  prapofitos  mitt  animo 
 exercere  imperium.  If  God  doth  not  pre- 
 fently  take  vengeance  of  our  faults  with 
 thunder  from  heaver^y  why  fljould  mt  men 
 
 h 
 
o?2PhiL  IV.  ?•  427 
 
 hy  his  example  become  gentle  and  mild  to^ 
 wards  one  another,  'Tis  a  thought  this  , 
 very  proper  for  a  man  to  revolve  in  his 
 mind  when  he  is  by  his  paflion  provo- 
 ked to  deal  with  rigor  and  extremity 
 towards  others.  Let  him  then  confider, 
 Am  not  I  more  underGod's  power  than 
 this  offending  perfon  is  under  mine  ; 
 more  obnoxious  to  his  wrath  and  juftice 
 than  he  is  to  me  ?  Had  he  dealt  with 
 me  according  to  my  defert,  I  had  long 
 ago  been  caft  into  Hell :  JTetlliveand 
 am  fpared ,  and  do  every  day  receive 
 many  teftimonicsof  his  kindnefs.  Is  he 
 thus  favourable  to  nie  for  this  end  ,  that 
 I  may  be  fevere  and  cruel  to  others? 
 Hath  he  forgiven  my  Talents,  that  I 
 may  rigoroully  exa£t  the  pence  from 
 my  brother  ?  That  man  who  hath  but 
 any  fparks  of  Religion  or  ingenuityj 
 cannot  chufe  but  be  either  overwhelm- 
 ed with  confufion,  or  melted  into  com- 
 paffion  by  fuch  thoughts  as  thefe. 
 
 Tk  Uniol  the  Thirteenth  Sermon^ 
 
 The 
 
429 
 
 The  Fourteenth  Sermon* 
 
 R  o  M*  XIL  19, 
 
 Dearly  behVed^  avenge  not  your  fehes , 
 hut  rather  giVe  place  unto  "^rath  : 
 For  it  is  written^  Vengeance  is  mine ^ 
 If^ill  repay,  faith  the  Lord. 
 
 IH  A  V  E  treated  of  late  in  a  for- 
 mer  Difcourfe  concerning  the  vir- 
 tue  of  Moderation ;  (hewing  the 
 true  nature  and  neceflity  of  ir,  and 
 how  feafonable  and  proper  tlie  preffing 
 of  It  hath  been,  and  will  continually  be 
 for  all  places  and  times ;  A  nd  more  par- 
 ticularly for  fuch  as  in  any  revolution 
 are  apt  to  think  it  leaft  feafonable,  who 
 for  that  very  reafon  have  more  need  to 
 be  put  m  remembrance  of  their  duty  in 
 this  particular. 
 
 Now  bccaufe  this  other  fubfeS  of 
 Revenge  IS  ofnearaffinity  to  it  \  being 
 jnfomefenfetheobjeaofir^  according 
 
 to 
 
430  The  Fonrteenth  Sermon y 
 
 to  that  definition  of  Senect  where  he 
 defcribes  Clemency  and  Moderation  to 
 be  TemytTATitiA  antmi  in  fQ^iftiU  Vhi- 
 fcendi ;  A  temperance  of  mind  when  we 
 have  the  power  and  opportunity  of  re- 
 venge ;  Therefore  I  could  not  but  judge 
 it  a  very  proper  SubjeQ:  to  be  annexed  to 
 the  former,  and  this  Text  as  proper  to 
 found  a  difcourfe  upon  of  thisnature,as 
 any  other. 
 
 In  the  former  part  of  this  Eftftle^  the 
 Apfik  had  infificd  at  large  upon  ftve- 
 ral  points  of  Faitii,  noore  particularly 
 upon  that  great  Doctrine  of  Juftificati- 
 on.  In  this  Chapter  he  proceeds  to  lay 
 down  cerr.aiii  precepts  of  Chriftianity 
 concernicg  praclicc  and  obedience,  be» 
 ginning  with  thofc  that  refer  to  God^  in 
 the  three  nrft  'vcrfes :  And  amongft 
 them,  with  that  which  is  the  foundati- 
 on of  all  therell,  namely^that  we  whol- 
 ly devote  and  refign  up  our  felves  unto 
 his  fpiritualfervice,  T/.  i. 
 
 Then  he  proceeds  to  {uch  duties  as  we 
 owe  to  our  AV/^/-i(?f^ri, whether,  i  .Thofe 
 that  are  fellow- members  of  the  fame 
 Church,  partakers  of  tiJe  fame  faith  5 
 from  i/'^r.  4.  to  the  13.  Or  2dly.^  fuch 
 2s  are  enemies  and  perfecutors,  'u.  14. 
 Blefs  them  which  perfscutc you\  and  again, 
 
 V,  17. 
 
owRom.  XII.  19.  4JI 
 
 V.  17.  Recompence  to  no  man  evil  for 
 evil.  And  becaure  'tis  a  duty  (this)  of 
 more  than  ordinary  difficulty,  very 
 much  againft  the  natural  inclinations  of 
 men,  therefore  he  returns  again  to  the 
 enforcing  of  it,  in  the  words  of  the 
 Text^  and  fo  to  the  end  of  thQ  Chapter. 
 The  Text  is  a  Diffuafive  from  the  fin 
 of  Revenge}  in  it  there  lye  four  parti- 
 culars very  obvious : 
 
 1.  An  infinuating  compsllation , 
 Dearly  beloved. 
 
 2.  The  Precept  or  Prohibition  it  felf, 
 Avenge  not  your  f elves. 
 
 5.  A  diredtion  for  the  better  obfer* 
 vance  of  this  precept,  But  rather  give 
 place  unto  math. 
 
 4.  A  Reafon  or  Argument  for  the 
 enforcing  of  it,  For  it  is  written^  Venge- 
 ance is  mineyOV  belongs  to  me^  I  will  repay ^ 
 faith  the  Lord, 
 
 I  Ihall  briefly  explain  the  feveral 
 Terms, 
 
 I .  The  Compellation  ;  dyct-nriro'iy  Dear- 
 ly beloved,  'Tis  but  one  word  in  the 
 Greek ,  but  becaufe  of  the  fpecial  Em- 
 phafis  of  it,  fignifyingthe  moft  cordial 
 love,  therefore  it  is  thus  rendred  in  the 
 Englijh,  And  upon  this  account  'tis  ufu- 
 ally  afcribed  to  an  only  child  ;  fo  the  70 
 
 tran- 
 
4  ]  I  *ri)e  Fourteenth  Sermon^ 
 
 traaflate  that  place,  Gen,  22,  i.  Thim 
 only  Son^tby  dearly  helovedSon*  In  which 
 fenfe  'tis  [requsndy  ufed  by  other  Greek 
 Author^  Horner^  Plutarch^  and  others 
 Cas  divers  Criticks  have  obferved.^)  It 
 fignifies  the  deareft  and  ni3il:  intimate 
 ^fFe£tion.  The  .^Jpojile  doth  ufe  it  both 
 here  and  in  feveral  ocher  places,  that  by 
 fo  mild  and  obiiging  a  compellation  he 
 might  the  becter  infiauats  and  prevail 
 with  thofe  whom  he  is  to  perfuade : 
 Suitable  to  his  own  rule,  /»  meeknefsin- 
 ft  reeling  thofe  thit  ofpofe  t  he  mj elves. 
 2.  The  Precept  or  Vrohibitton  it  felf, 
 
 y:)\    iccvri;   i:<.hzhri; ,   no/i    vofmet     ipfos 
 
 defendentes.  So  the  Vulgar ^  very  impro- 
 perly both  as  to  the  force  of  the  word 
 and  the  fcope  of  the  place.  There  are 
 two  particulars  to  be  enquired  into  for 
 the  explication  of  this  claufe : 
 
 <<  Revenging, 
 What  is  meant  by  -s  Revenging  our 
 
 C  [elves. 
 I.  What  this  £>ii?i/;57;,  Vltio  oxVtn- 
 di^ia  is,  may  be  very  proper  to  be  dit 
 cufTed,  becaufe  'tis  by  feveral  Authors 
 u{ed  in  fuch  various  and  equivocal  fen- 
 fes  Sometimes  for  a  paflion  of  the  mind; 
 fo  PUto  defines  it  in  his  Book  de  Legibusj 
 Vinditla  eji  p^ffio  jufiili^  fequax  \  fome- 
 
 times 
 
0)1  Rom  Xll.  ip. 
 
 times  for  a  -virtue,  amongft  the  Cata- 
 logue  of  which  Jrijot/e  doth  reckon 
 it,EtL  lib.  4.   And  To  likewife  Aguin^s 
 2£.  2d^,  making  the  two  extremes  of  it 
 to  be  cruelty,  and  too  much  remiflion 
 or  abjeitnefs.  And  fometimes  likewife 
 tis  reckoned  for  z  vice,  as  in  the  Text. 
 and  according  to  the  moi'}  ufuai  accep- 
 tion  of  the  word.     And  there  is  reafon 
 enough  why  it  msy  be  referred  to  each 
 ot  thefe  heads,  becaufe  fuppoHng  it  to 
 be  the  firft,  a  P^ffion,  it  nuia  likewife 
 be  capable  of  being  both  a  Virtue  and  a 
 Vice. 
 
 As  there  is  in  every  man  a  natural 
 inclination  to  vindicate  hin^felf  from 
 '"i^'Jss .   fo  'tis  a  Paffio^t  that  is  a  na- 
 tural adot  the  appetite.  As  this  paffi. 
 on  IS  duly  guided  in  the  exercife  of  its 
 atis,  by  the  rules  of  juftice  and  pru- 
 dence, both  as  to  the  proper  obj-as , 
 afts  and  circumftances  of  it,  fo 'tis  a 
 -virtue.     As  it  doth  deviate  from,  and 
 tranfgrefs  thefe  rules  ,  fb  'tis  a  vice. 
 Which  may  be  faid  of  all  the  other  paf- 
 Hons  likewife,  A^,^er,  Love,  Fear,  &c. 
 1  hough  becaufe  of  the  general  procli- 
 vity of  men  to  offend  in  this  kind,  there- 
 tore  the  moa  ordinary  ufe  of  the  word 
 IS  in  this  worft  fenfe. 
 
 F  f  That 
 
 4n 
 
4  J  4  *^^'^  Fourteenth  Sermon^ 
 
 That  defire  which  a  man  may  have 
 of  occafioning  to  another  fome  trouble 
 and  inconvenience  upon  the  account  of 
 injury  fuffered  from  him,  this  is  not  ab- 
 foluteiy  and  abftraQedly  confidered,  in 
 it  fcif  evil,  but  may  be  both  lawful  and 
 commendable,  provided  that  the  thing 
 hereby  chiefly  aimed  at  be  fuch  a  mo- 
 derate caftigation  as  may  be  requifite 
 for  the  cofiviQion  and  the  amendment 
 of  the  offender,  a  keeping  up  the  autho- 
 rity of  Laws,  and  a  due  fatisfaftlo  '  for 
 the  damages  we  have  fuffered.  There 
 being  a  vaft  difTerencc  betwixt  the  /Ir^dy 
 of  revenge  ^d.nd  thQ  endeavour  of  rep  ar  a- 
 tion.  This  latter  being  no  ways  oppo- 
 fite  to  Chriftian  love,  meeknefs,  mutual 
 forgivenefs ;  God  himlelf  may  remit 
 the  fin,  and  not  hate  the  perfon,  and  yet 
 he  may  corretb  the  offender,  to  vindi- 
 cate his  Law ,  and  repair  his  own 
 Honour. 
 
 Bat  now  on  the  other  hand,  when 
 the  thing  we  chiefly  aimar,  is  mifchief 
 to  the  perfon  by  whom  w^e  have  beea 
 injured,  though  we  our  felves  receive 
 no  benefit  thereby,  befidef  the  fatisfa- 
 ftion  of  our  own  inraged  pailions:  Such 
 a  wrathful  retribution  of  evil  is  properly 
 \,\i^fin  of  Revenge  }  wheth'^r  or  no  the 
 
 evil 
 
on  Rom.  XU.  19.  4}  5 
 
 evil  that  we  occafion  to  him,  be  either 
 greater,  or  equal,  orkfs,  to  what  we 
 have  fuffered  from  him. 
 
 2.  What  by  t  eve  raging  our  felvesl 
 This  expreffion  doth  direct  to  the  pro- 
 per agent  of  that  fuffering  and  penalty 
 which  \vt  may  occafion  to  another. 
 Though  perfons  of  a  private  capacity 
 may  feek  to  bring  fuch  as  injure  them 
 to  punifhment,  yet  they  muft  not  them- 
 felves  inflid  it,  becaufe  there  are  others 
 appointed  to  this  work,  namely  the 
 publick  Magiftate,  whofe  proper  of- 
 fice this  is,  He  is  the  Minifier  of  God,  a 
 revenger,  Ck^ik^j  the  fame  word  as  m 
 the  Text,  to  execute  wrath  upon  Imr,  that 
 doth  evily  faith  the  Jpojlle  in  the  next 
 Chapter,  Rom,  i  J.  4.  'tis  a  part  this  of 
 diliributive  jaftice,  and  therefore  doth 
 belong  to  Governours,  either  to  the  Su- 
 preme, to  whom  it  doth  primarily  ap- 
 pertain, or  to  thofe  who  are  delegated 
 by  him  5  who  are  the  Confervators  of 
 humane  Societies  ,  and  Guardians  of 
 Laws.  Without  fuch  revengers  there 
 could  be  no  governmenc  in  the  world  j 
 and  therefore  for  private  perfons  to  in- 
 vade their  oiRce,  is  in  Ibme  fenfe  to  da- 
 pofe  them,  and  confcquenrly  to  deflroy 
 Government.  Though  even  fuch  pub- 
 F  f  2  lick 
 
43^  ^^^^  Fourteenth  Sermoyij 
 
 lick  perfons  to  who(e  office  this  work 
 doth  properly  belong,  are  not  altoge- 
 ther exempted  from  the  danger  of  this 
 fin.  Upon  which  account  it  is  that  Go- 
 vernoars  themfelvcs  ought  not  ordinari- 
 ly to  be  Judges  in  their  own  particular 
 concernments  ;  or  at  leaft  not  to  be  the 
 infiiScrs  of  the  penalcy  upon  fuch  as 
 injure  them.  To  which  may  be  added, 
 that  fuch  Magiftrates  who  take  delight 
 in  infliQing  punifhmt^nt  as  punifhment; 
 who  do  it  with  infolence,  bitternefs, 
 contumely  (which  are  againft  the  com- 
 mon Laws  of  humanity)  (uch  as  do  not 
 principally  refpeS:  the  good  of  the  Com- 
 munity, and  of  the  offending  perfon  , 
 but  have  fome  fccret  regard  to  their 
 own  private  utility  ,  or  the  fatisfaftiors 
 of  their  particular  anger :  In  fuch  cafes 
 the  Magiftrate  him(^-lf ,  whofe  office  it 
 is  to  revenge,  may  yet  be  guilty  of  the 
 fin  of  revenge. 
 
 J.  The  third  particular  obferved  in 
 the  words,  is  a  DireBion  for  the  belter 
 obfervance  of  this  duty,  in  that  claufe, 
 hut  TAther  givepUce  imtovprath^Thu  wX- 
 preffion  of  giving  place ^^-p^  tottov  ,  elate 
 Iccam,  is  a  Metaphorical  phrafe.  But 
 'f  is  fuch  a  Metaphor  as  is  not  a  peculiar 
 Fhrafeology,  but  is  fomewhar  general 
 
 and 
 
o?/Rom.  Xlf.  sp.  4  j7 
 
 and  fignificanc  in  ftveral  languages. The 
 meaning  of  it  is  to  vield  and  fubinit  un- 
 to.   What  kind  ot  wrath  is  hereby  ia- 
 ten'Jed,  is  another  queftion,  fit  to  be  dif- 
 culTed.  There  are  three  fcveral  fenfes 
 that  have  each  of  them  a  fair  pretence 
 to  the  fcope  and  meaning  of  this  place. 
 I.   It  may  figniiy  the  wrath  of  thine 
 e^emy  ;  do  not  immediately  fly  to  an 
 oppofition  of  ir^  but  rather  withdraw 
 from  him  that  is  provoked.     Dum  furor 
 in  curfu,  ^ /?,  currenti  cede  furor L    Jacob 
 did  foto  his  brother  tfau^  whcjn  he  was 
 inraged  againft  him  ,  and  refoived  to 
 kill  him. 
 
 2.  It  may  fignify  the  wrath  of  God. 
 Do  not  prevent  or  hinder  th.it  by  reven- 
 ging your  felf  Take  heed  of  invading 
 his  Office.  Leave  him  to  his  own  work. 
 Commit  your  f elves  to  him  that  judgeth 
 right eoujly^  i  ^et.  2.  23. 
 
 3.  It  may  refertoour  t?rt7;?n7y^/^.  To 
 the  impetuoufnefs  cf  which  we  muft  io 
 far  give  place,  as  not  to  acl  any  thing 
 upon  the  inftigation  of  it.  Reff  irate  in 
 vefiro furore^  neque  mite  fmcipites^  do- 
 nee ira  veftra,  deferveat.  Lee  it  have 
 ibme  time  to  cool  and  abate,  and  take 
 heed  of  being  tranfported  with  it. 
 
 F  f  J  Each 
 
4  J  8  The  Fourteenth  SennoHy 
 
 Each  of  thefeare  fuitable  enough  to 
 the  Icnfe  of  the  place  ,  though  the  two 
 firft  feem  to  be  mere  agreeable  to  the 
 Reafon  annexed. 
 
 4.  Which  is  the  fourth  particular 
 obfervable  in  the  words,  For  it  is  writ' 
 ten^  Vengeance  is  mine.  I  tvi/i  repay ^  faith 
 the  Lcrdy  '£^49)  Ix^Umc^  which  refers  to 
 that  place,  Deut.  ?2.  55.  and  to  that 
 Pfal,  94.  1.  0  LordGodyto  whom  venge- 
 amehdcngeth.  Which  is  again  repeated 
 tieh.  10.  JO.  Fcr  we  know  him  that  hath 
 faU,  Vcf^geance  helongeth  unto  me^  I  will 
 recomterjce.  faith  the  Lord, 
 
 And  then  it  follows  in  the  next  verfe 
 of  the  !^^^^which  is  cited  out  of  Prov, 
 2\,  21.  Therefore  if  thtrie  tnemy  hunger ^ 
 feed  him^  if  he  thirfc  give  him  dr'mk.  Un- 
 der which  expreftions  of  meat  and 
 dr.nk  arc  comprehended  all  kind  of 
 neceffMies  or  conveniences  which  his 
 condiiion  may  require.  Be  kind  and  be- 
 nevolous  to  Ijirn,  not  only  in  cale  of  ex- 
 treme exigence,  but  (b  often  as  you  have 
 opportunity  of  procuring  any  confider- 
 able  advantage  to  his  condition,  for  isa 
 fo  doing  thou  fjalt  heap  coals  of  fire  ufon 
 his  head ,  whereby  he  fliall  be  either 
 nielted  into  kindnefs ,  or  burnt  for  his 
 obduratenefs. 
 
 Some 
 
on  Rom.  XU.  19.  439 
 
 Some  think  the  meaning  of  this  paf- 
 fage  is  to  be  ixilraincd  only  to  the  (irft 
 o[  thele  ;  it  being  againd  the  chief  fcope 
 of  the  place  ,  and  the  highell  kind  of 
 revenge  for  a  man  to  aim  at  the  cxpo- 
 fing  of  another  to  divine  wrath  and 
 vengeance;  ufually  the  rougheft  mod 
 obdurate  tempers  are  to  be  {iibdued 
 with  kindnefs.  David  conquered  Sanl 
 this  way  ,  and  meked  him  into  tsars  of 
 repentance  for  his  enmity  againil  him. 
 Nimis  durus  eji  animusy  qui  fi  iileclio- 
 nem  nolit  impsMere  ,  noiit  reperhlere , 
 faith  St.  Aiijiin,  That  man  mail:  needs 
 be  of  a  ver^  favage  inflexible  temper, 
 who  is  not  to  be  bent  by  gentisnels  and 
 kindnefi.  Some  coviceii^e  this  phraFe  to  ^'•'  f^-^'^- 
 be  an  allufiao  to  the  ciiflom  of  Artifi* 
 cers  in  their  dealing  with  metais,  vi?hich 
 when  they  cannot  bring  to  fufioa  by 
 patting  fire  under  them ,  they  ufe  to 
 heap  Uve  coais  on  the  head  or  top  of 
 them  ,  and  by  that  means  docaufe  them 
 to  melt.  That  man  is  to  be  utterly  de- 
 fpaircd  of,  as  being  without  all  fenfe  of 
 humanity,  whom  repeated  kindaeis 
 will  not  melt  and  diffolve. 
 
 But  now  becaufe  the  moft  ufual  fenfe 
 ofthisexpreffion,  cods  of  pe^  doth  de- 
 note puniflbment  and  vengeance,  accor- 
 F  f  4  ding 
 
44 o  'rf'^  Fourteerdh  Sermon^ 
 
 ding  to  the  proper  importance  of  it  in 
 orher  Scriptures,  as  P/al,  i8.  8, 12,1  j. 
 and  140.  12.  and  ieveral  other  pkcrs  ^ 
 Therefore  this  fenfe  is  not  to  be  w  hol-y 
 negleSed,  nor  is  it  unlawful  for  a  man 
 in  a  {ccondary  wav  to  have  refpefl:  unto 
 ic  Ana  'tis  moll  fuitabie  to  rhat  claufe 
 in  the  precedent  \'tiikFi'xtgeaKceis mine. 
 Though  withal  it  muit  be  granted,  that 
 the  prtcept  in  the  ^txk  iiTmediately 
 foOovviogjof  overcouiing  eviiwith  good, 
 doth  feem  to  favour  more  the  former 
 fenfe. 
 
 And  fo  much  for  Explication  of  the 
 Text,  both  as  to  the  Context^  and  the 
 Terms  of  it. 
 
 The  Propofition  I  would  infill  up;  n 
 fiiall  be  this: 
 Prop.  Chrijlians  oti^ht  to  be  verj  cautious  a- 
 
 gaifjji  this  jin  ofrever,ge, 
 
 liie  A^oftle  doth  in  this  place  infif^ 
 much  upon  it,  frequently  repeats  the 
 prohibiaon  CO  this  purpofe,  which  he 
 endeavours  to  infinuate  by  the  moft  lo- 
 ving perfuafions,  and  to  enforce  by  fe- 
 veral  argurTiSnts,  tofhew  of  how  great 
 moment  and  eonfequence  this  duty  is. 
 And  'cis  withal  both  agreeable  to  the 
 light  of  nature,  and  to  feveral  other 
 precepts  and  examples,  both  in  theO/^ 
 and  New  Teftament.  And 
 
en  Rom.  Xll.  tp.  441 
 
 Andjirft,  \\s  moll  confonant  this  to 
 the  clear  liLjht  of  nature,  and  fuch  mo- 
 ral principles  as  are  common  to  all  man- 
 kind. Though  I  knosv  very  well,  that 
 divers  eminent  Authors  ,  tlie  learned 
 Grotiiis,  and  others,  do  from  hence  en- 
 deavour to  prove  the  infbfficiency  of 
 Reafon  and  Philofophy  for  the  difcove- 
 ry  and  attainment  of  true  virtue.  Ber 
 caufe  the  vvifefl:  and  bell:  of  the  Heathen 
 do  indulge  themfelvts  in  this  matter  of 
 revenge.  To  which  purpofe  they  ufual- 
 ly  cite  thofe  fayings  out  of  Ari[lotle^ 
 where  he  reckons  it  for  a  virtue,  and  in 
 another  place  where  he  faith.  Servile 
 efiy  ji  contumelwfe  tracferis^  id  tolerare. 
 And  thacof  C/V^r^?,  where  he  mentions 
 revenge  amongit  thofe  things,  Qh£  ad 
 jus  mtura  prtincnt.  Befides  that  Do- 
 tirine  of  the  Stoicks,  who  were  a  feft 
 of  men  moR-  ftrid  and  fublimc  in  their 
 morality; amoogft  whom  notwithfiand- 
 ing  it  was  a  principle,  Saptentem  ncn 
 ignofcercy  non  miftreri.  That^  ivife  man 
 ought  not  to  pardon  another  7nan  s  faults^ 
 nor  to  compdfflonate  his  fuffcrings.  For 
 vj\(\chSeneca  reafons  l\\\\%^VeniA  eftpce??^  Dechmen. 
 merits  remtfjio.  Ergoei  ignofcitur  quipti-  ^^^'  ^'  ^' 
 piri  dcbuit.  Sapiens  autem  nihil  facit 
 qmd   non  deket.     To  which  may  be 
 
 added 
 
44^  ^'^  Fourteenth  Sermon j 
 
 added  that  Doftrine  of  the  Alchoran^ 
 wherein  the  remitting  of  injuries,  and 
 negleO:  of  revenge,  is  condemned  as  an 
 impious  thing. 
 
 From  all  which  'tis  inferred,  that  this 
 prohibition  of  revenge  is  a  pare  inftitu- 
 tion  belonging  to  the  GofpeljandChri- 
 iiian  Rehgion,  and  not  derivable  from 
 the  light  of  nature. 
 
 Bat  with  reverence  to  thofe  great 
 Names,  this  will  upon  an  impartial  in- 
 quiry be  found  to  be  a  millake  ;  all  the 
 Agenda  of  Chriftianity  being  fo  far  from 
 being  oppofite,  that  they  are  mofl  agree- 
 able to  humane  reafon  ,  as  'tis  cultivated 
 and  heightned  to  its  utmoft  improve- 
 ment by  Philofophy.  As  for  thofe 
 fpeeches  that  are  cited  to  this  purpofe, 
 they  may  refer  to  the  faffion  or  zfirtue  of 
 Revenge,  not  the 'z//V<?  of  it.  The  fame 
 Juthors  abounding  in  many  fevere  pro- 
 hibitions againft  this  "vice.  Befides  the 
 many  arguments  they  produce  of  the 
 unlawfulnefs  and  mifchief  of  it,  as  the 
 inconfiftency  of  it  with  Government 
 and  Society,  with  feveral  other  reafbns 
 w^hich  I  may  have  occafion  to  mention 
 afterwards.  And  the  plain  truth  is,  there 
 i5  not  any  one  thing  in  morality  that  is 
 capable  of  being  made  out  by  clearer 
 
 natural 
 
on  Rom.  XIL  19.  443 
 
 iiatural  evidence,  than  the  linfuIneG  of 
 revenge,  fuppoling  men  to  live  under 
 Laws  and  Government,  as  I  fhall  here- 
 after endeavour  to  (hew. 
 
 As  for  Scripture'^^MiAcnct  to  this  pur- 
 pofe  out  of  the  Old  Teftament,  nothing 
 can  be  nniore  exprcfs  than  that  place. 
 Lev  it,  1 9.  I S.  Tifoufjjalt  not  avenge  nor 
 hedr  anygruA,oe  Again Ji  the  children  of  thy 
 people y  but  tho^fbalt  love  thy  neigbbonr  as 
 thy  [elf.    To  which  is  annexed  the  fame 
 reaibn  as  in  the  Text,  /  am  the  Lord, 
 Nor  is  this  to  be  extended  meerh/  to 
 their  perlbns ,  but  to  their  poffeffions 
 likev/ife.    £jf(?^'  23.  4,  ^.    Jf  thou  meet 
 thine  enemies  ox  or  his  afs  going  aftray^ 
 thou  (halt  fur ely  bring  it  back  to  him  again. 
 If  thou  fcefi  the  afs  of  him  that  hateth 
 thee^  lying  under  his  burden  ,  thou  [haU 
 furely  help  with  hi?n^ 
 
 Though  it  cannot  badenie:d,  thata- 
 mongft  the  judicial  Laws  of  the  Jewifh 
 Nation ,  there  are  fbme  that  leem  to 
 make  an  ailowaqce  and  indulgence  for 
 the  frowardnefs  and  hardneis  of  thae 
 people  in  this  particular  (  whether  the 
 revenger  of  blood  were  net  command- 
 ed  to  kill  the  manflayer,  fee  VVesmes^ 
 2.  VoL  2.^4;'/-,/>.  129. )  as  that  concern- 
 ing the  liberty  for  the  avenger  of  blood, 
 
 Vv'hile 
 
44  5-  Toe  Fourteenth  Senmn^ 
 
 while  his  heart  is  hot,  to  purfue  him 
 that  had  unwittingly  flain  his  neigh* 
 hour,  and  if  he  could  overtake  him  be- 
 fore he  got  to  one  of  the  Cir^s  ot  Re- 
 fjge,  to  be  revenged  of  him,  Deut.i  96. 
 "Joflj.  20.  >.  Befidcsthore other  Lawsof 
 retaliation,  of  a?j  eje  for  m  eye,  and  a 
 tooth  for  a  tooth  ;  yet  thefe  Laws  were 
 nor  eliablimed  ainongft  them    out  of 
 any  ficoels  or  commendablenefs  of  the 
 things  in  srhemfelves  abfolutely  confider- 
 ed,  but  only  indulged  by  way  of  per- 
 miifion,  as  being  moft  fuitable  to  the 
 imperfect  ftate  of  that  people,  and  for 
 the  prevention  of  greater  mifchiefs  a- 
 mongft  them,  as  TertuUian  hath  ftated 
 this  bufmeis,  and  out  of  him  the  learn- 
 ed Grot  ins  in  his  Book  dejure  belli  &  pa^ 
 ci:^  Lib.  1.  Cap.  zo.  ^.  lo. 
 
 Prov. 1 9. 1 1. the  wife  man  tells  us,that 
 V/V  the  difcretion  cf  a  mm  to  defer  his  An* 
 ger^  and  his  glory  to  pafs  over  a  tnnfgref* 
 fion,  'Tis  the  want  of  prudence  and  ge- 
 nerolity  that  doth  haftiiy  tranfportmen 
 £0  the  retribution  of  injuries. 
 
 Prov.  24.  17,  18.  Rejoice  not  when 
 thine  enemy  falleth,  and  let  not  thine  heart 
 hgUd  when  he  ftttmbleth^  Lejl  the  Lord 
 fee  ity  and  it  difpleafe  him^  and  he  turn 
 away  his  wrath  from  him  to  thee.  Where 
 
 no£ 
 
on  Rom.  XIL  %g.  445 
 
 notonly  thedoingofmifchiefourfelvcs, 
 but  the  rejoicing  at  that  which  upon  any 
 other  account  doth  happen  to  hiin,  is 
 prohibited  as  an  unworthy  thin^.  A  nd 
 £)^z^/<:^  complains  of  it  as  very  injurious 
 deaUng,  that  his  enemies  rejoiced  at  his 
 adverftty,  P/aL  35.  15.  though  he /y^i 
 conpaffion  on  them  when  they  were fick^  dnd 
 behaved  himfelf  as  to  his  friend  or  bro- 
 ther. 
 
 Ezek*  25.  12.  there  are  fevere  threat- 
 niogs  denounced  againft  Edom^  becaufe 
 he  had  greatly  offended  by  taking  ven- 
 geance ,  and  revenging  himfelf  upon 
 the  houfe  of  Judah,  ver,  14.  Therefore 
 will  I  lay  my  vengeance  upon  Edom^  accor* 
 ding  to  mine  anger ^  and  according  to  my 
 ftirji  And  they  (hall  know  my  vengeance^ 
 faiih  the  Lord  God.  And  ver.  1  5.  Becaufe 
 the  Philijiincs  have  dealt  by  revenue y  and 
 have  taken  vengeance  with  a  defpiteful 
 heart.,  to  deftroy  it  for  the  old  hatred'^  there- 
 fore thus  faith  the  Lord  ,  Behold^  I  will 
 fir  etch  out  my  hands  agytnfl  thePhiliJlineSy 
 and  I  will  execute  great  vcfigeance  upon 
 them^  with  furious  rebukes. 
 
 But  the  Gofpelis  much  more  copious 
 to  this  purpoie,  wherein  our  Saviour 
 doth  require  an  higher  degree  of  perfe- 
 ction ia  this  kindjanddorh  aboliin  thofe 
 
 iaduL 
 
44^  T^f^^  Fourteenth  SermoUy 
 
 indulgences  which  the  "judicial  Law  did 
 admit.  He  expt&s  that  Chrijlians  (hould 
 be  fo  far  from  being  overcome  with  this 
 paffion  of  private  revenge  ,  that  they 
 fhouid  rather  fuffer  patiently  a  fecond 
 and  third  injury,  than  revenge  one. 
 Which  is  the  true  meaning  of  that  pre- 
 cept, Mat,  5.39.  Whofoeverfhallfmite 
 thee  en  the  right  cheek,  turn  to  him  the 
 ether  alfo.  That  expreflion  of  turning  the 
 cheeky  beingaufual  Scripture-phrale  to 
 fignify  bearing  evil  panently,7/i.  50.  6. 
 Lament,  ?.  ]o 
 
 And-z/.  ^4.  I  fay  untoyoti^  Loveyouf 
 enemies^hUJs  them  that  cnrfe  yoii^  do  good 
 to  them  that  hate  joh^  and  pray  for  them 
 which  deffttefnUy  ufe  yon^  and  perfecute 
 you.  For  if)  oh  loi  e  the??}  that  love  you  ^rvh  at 
 reward  have  you?  do  not  even  Publicans 
 and  finners  the  fame?  But  when  once 
 you  come  to  love  and  do  good  to  ene- 
 mies, this  will  prove  you  to  h^  children 
 LtikCis  cftheHtghefi,  and  render  you  per fe^^ 
 as  your  Heavenly  Father  is  perfe^  ^ 
 ver,  48. 
 
 Mat,  6.  Havingtaught  his  Difclples 
 that  form  of  prayer  ,  wherein  they 
 are  to  beg  a  conditional  pardon  of  their 
 own  fins,  Forgive  us  our  trefpajfes  as 
 we  forgive  them  that  trefpafs  aginfi  us* 
 
 Of 
 
o;i Rom.  XII.  19.  44;?^ 
 
 Of  which  it  may  be  faid  (  as  of  the 
 fifth  Commandment,  that  it  was  the 
 firfi  rviih  fromtfe)  fo  was  this  the  firji^ 
 the  only  Petition  v^ith  conduion.     And 
 having  fignified  this  form  ,  he  returns 
 immediately   after  to   comment  upon    j 
 this  claufe  (fingling  it  out  from  all  the 
 other  Petitions,  as  laying  great  weight 
 upon  it)  and  this  he  doth  both  pofitive-     \ 
 ly,  'ver.    14.  ¥or  if  ye  forgive  men  their    / 
 trefpafjes ,  then  will  your  Heavenly  Fa^  j 
 ther  forgive  you  your  trefpajfes.  And  ne*  ; 
 gativefyjV.  15.  But  if  ye  forgive  not  mert  \  . 
 their  trefpajfesyneither  mil  your  Heavenly  \ 
 Father  forgive  your  trefpaffes.   By  which   T 
 place  it  appears,  that  he  who  meditates  / 
 revenge,  muft  curfe  himfeif  when  he  \ 
 prays;  he  muft  carry  in  his  own  bo-  ; 
 Ibm  the  evidence  that  his  fins  are  un- 1    i 
 pardoned,  and  likewifea  bar  and  inca-  |  ;' 
 pacity,  whereby  he  is  difibled  to  ask  \  \ 
 or  expeQ:  the  fDrgivenefs  of  them. 
 
 To  which  may  be  added  that  Pre- 
 cept of  being  reconciled  to  our  brother  be-  \ 
 fore  we  bring  our  gift  to  the  Altar^  Mat. 
 5.  The  thoughts  of  revenge  will  ren- 
 der our  offerings  and  fervices  unac- 
 ceptable. As  likewife  that  Parable  con- 
 cerning the  wicked ferv ant ^  Mat,  \%r 
 who  refufed  to  forgive  his  fellow-fer- 
 
 vant: 
 
4  4  8  The  Fourteen  th  Serm  cri , 
 
 vant  a  huj7dred  per^ce^  though  his  Lord 
 had  remitted  to  him  ten  thoufand  Ta^ 
 Unts, 
 
 I  might  mention  feveral  Examples 
 to  this  purpofs  ;  that  of  hfeph  towards 
 his  Berthren  :  that  of  "^oh.  Chap.  ji.  2()i 
 who  profefTtid  that  he  rejoiced  not  at  the 
 deftru^ion  of  him  that  hated  him ;  tjor 
 lijt  up  himfelf  xvhen  evil  found  him.  That 
 of  Sc.  Stephen  j  who  prayed  for  thofe 
 that  floned  him,  fa\ing,  Lord  lay  not 
 thisfm  to  their  charge^  Alls  7.  6o.  And 
 above  all,  that  of  our  Saviour  himlelf, 
 Who  when  he  was  reviled^  reviled  not 
 again,  when  hefuffered  he  threatned  not^ 
 hut  committed  himfclf  to  him  that  judgeth 
 right eoujly^    1  Pet.  2 .  2  j. 
 
 I  proceed  to  forne  Reafons  or  Argu- 
 ments for  the  confirmation  of  this  Pro- 
 pfition  ;     A  nd  fl^all  mention  y?jf. 
 
 I.  Tis a  ftnaiainfi  God,  the  fa preme 
 Governour  of  the  world,  to  whom  this 
 work  cf  vengeance  belongeth  ;  which 
 is  the  reafon  in  the  Text.  And  therefore 
 men  who  intrude  upon  it  without  his 
 commillion,  do  but  invade  his  Office  ; 
 and  coaf^quently  renounce  their  fubje- 
 £tion  to  him,  and  put  themfelves  out  of 
 his  protedion.  We  that  are  poor  de- 
 pendant   Creatures,    earthen   veflels, 
 
 worms 
 
on  Rom.  Xll.  19.  ^^P 
 
 ivorms  and  no  men  ,    think   our   (elves 
 highly  injured  and  affronted  when  thofe 
 that  are  in  any  inferior  relation  to  us, 
 our  children  or  fervants,  fhall  take  upon 
 them  to  revenge  themftlves  upon  one 
 another  without  appealing  to  us  to  do 
 them  right.     Why ,  God  is  infinitely 
 more  juft,  powerful,  omnifcienc,  and 
 therefore  hath  much  more  reafbn  to  re- 
 lent it  as  an  high  indignity  ,  when  his 
 creatures  and  vaffals  {hall  fb  far  forget 
 their  dependance  upon  hi^n  as  to  invade 
 his  office.     The  Jpeftle  tells  us,  Jam, 
 1.20.  That  the  wrath  of  men  ivorketh 
 not  the   right eoufnefs  of  God.      That 
 juftice  which  is  done  by  a  wrathful 
 man,  doth  not  render  him  righteous  in 
 the  fight  of  God.    Or  God  hath  not  ap- 
 pointed that  violent  revengeful  difpofi- 
 tion  of  men  to  be  the  executor  of  his  ju- 
 ftice ;  becaufe  'tis  not  like  to  effed  it 
 with  fuch  a  mixture  of  mercy  as  he  will 
 approve  or  accept  of. 
 
 2.  'Tis  againjt  Government  ,  Magi- 
 ftrates,  Laws;  thofe  bonds  of  Societies, 
 which  are  all  needlels  and  in  vain ,  if 
 every  one  may  take  a  liberty  of  right- 
 ing himfelf.  'Tis  the  very  end  of  Ma- 
 gift  racy  to  prevent  this.  He  is  made 
 G  g  a  pub- 
 
45©  Tk  Fourteenth  Sermon^ 
 
 a  publick  Avenger  ,  to  diftribute  re^ 
 wards  and  punifhments  according  to 
 ftated  Laws,  that  private  men  might 
 not  intermeddle  with  it.     'Tis  true  in- 
 deed ,   as  for    fucb  barbarous  lavage 
 people  as  live  wild,  without  being  af- 
 fociated  and  united  by  thofe  bonds  of 
 juftice,  'tis  no  wonder  if  fuch  be  con- 
 tinually retaliating  of  injuries   accor- 
 ding to  the  opportunities  and  advanta- 
 ges  they   can  get  over  one  another ; 
 there  being  no  other  remedy  for  men, 
 who  live  according  to  a  ftate  of  nature, 
 amongft  whom  there  is  no  perfon  or 
 place  for  appeal.     And  thus  likewife 
 is  it  with  luch  publick   perfbns ,  be- 
 twixt whom  there  is  no  common  Judge 
 to  ftate  and  vindicate  their  differences 
 ^as  Soveraign  Princes  are  )  there  being 
 in  fuch  cafes  no  other  remedy  (  unlefs 
 they  can  accommodate  things  by  Trea- 
 ty) but  that  War  muft  follow,  and 
 the  fvvord  decide  their  Controverfies. 
 But  when  men  are  once  aflbciated  un- 
 der Government  and  Laws,  they  muft 
 then  have  recourfe  to  fuch  as  are  depu- 
 ted to  this  office  of  vindicating  com- 
 mon jqftice.     Have    you  received  aa 
 injury,  faith ^m/7/^^3  Fjliexjforum^ 
 
 judex 
 
on  Rom^XlI.  19.  451 
 
 Ittdexnifi  vosjurc  vMicarifridet ;  There 
 are  Laws y  Courts.^  J^^^^^  t  t^nlefs your 
 caufe  he  fuch  as  jou  Are  afhamed  or  afraid 
 to  hr'mg  it  unto  the  trial  and  determini^ 
 tior^  of  Law.  Though  even  in  this  wsy 
 'tis  not  for  every  trivial  offence  that 
 we  are  to  trouble  our  neighbour  ;  nor 
 for  matters  of  moment ,  till  all  other 
 ways  of  accommodation  have  been 
 firft  offered  and  tried,  Law  being  a  kind 
 of  PVary  which  muji  he  the  Ir^Ji  means  for 
 Peace, 
 
 3.  'Tis  againft  the  very  fcope  and 
 fpirit  of  Chriftianity  y  which  con fi ft s  ia 
 (elf  denial,  taking  up  theCrofs,  meek- 
 nefe,  loving  our  enemies,  forgiving 
 fuch  as  trefpafs  againft  us.  The  great 
 rule  of  Chriftianity  is  not  to  do  to  others 
 as  they  do  to  us,  but  as  we  would  have 
 them  do  to  us.  Whatfoever  ye  would 
 that  men  (hould  do  unto  you^  do  you  the 
 fame  unto  themy  Maf-.  7,  12. 
 
 4.  'Tis  againft  humanity  ;  Inhi^n:^- 
 numverbumejlultioy  i^^kh  Seneca.  'Tis 
 proper  enough  for  wild  brute  creatures, 
 but  not  for  men.  Nothing  becomes 
 humane  nature  more  than   gentlenefi 
 
 and  humanity.     Laus  humanitatis  foti-  Quintll. 
 »j  quam  voluntas  ultionis  concufifcenda 
 G  g  2  ^, 
 
45  2  ^he  Fourteenth  SeymoUy 
 
 eft ,  faith  one  of  the  Roman  Orators. 
 Thepleafure  of  revenge  ought  not  to  (land  ^ 
 in  any  competition  wtth  the  praife  cfhu* 
 manity.  Nothing  is  more  univerfally 
 nealldry  for  the  peace  anH  welfare  of 
 humane  Societies,  than  mutual  pardon 
 and  forbearance  ;  becabfe  every  one 
 mull  frequently  ftand  in  need  of  ic 
 for  himfelf,  and  therefore  muft  be  rea- 
 dy to  extend  it  to  others.  He  that  hath 
 any  real  fenfe  of  his  own  frail  conditi- 
 on ,  wi!l  find  reafbn  enough  not  to 
 take  all  advantages  he  luay  againft 
 others. 
 
 5.  'Tis  Agair.ft  our  own  quiet  and  wel- 
 fare ;  which  confifts  in  liich  a  lerene 
 and  becalmed  fpirit  as  will  not  let  the 
 Sun  go  dorrn  upon  our  wrath.    The  ftudy 
 of  revenge  will  be  a   means  to  keep 
 ^   v/ounds  green  and  feftering,  whereas 
 5smc\       othcrwife  they  m.ighc  heal.     Multi  le- 
 ves  in] arias  aUiasfibi  dimifcere  dum  vin- 
 <^/V;s;^/-.  This  gives  impreffion  to  a  flight 
 injury,  and  makes  it  wound  deep  when 
 we  relent  it  with  revengeful  thoughts. 
 MalediBa^  ft  irafcaris,  agnita  videntur^ 
 fpreta  exolefcunt.  He  that  ncgjefts  an 
 injury,  doth  blunt  the  edge  of  ic.  Pro* 
 voHng  words  (faith  the  Son  of  Syrach^ 
 
 EccleL 
 
on  Rom.  XIL  59.  455 
 
 Eccle/.  18.  [2 J  are  like  a   coal  of  firs, 
 Tv/juh  if  A  man  hlo)v  upon^  tt  will  kindle 
 the  more  \  but  if  he  /pit  upon  ity  ^  twill  go. 
 out 
 
 Befides  ;  that  it  wil]  be  a  means  to 
 multiply  and  renew  freib  injuries  up- 
 on us.  If  we  cannot  ftop  at  the  firiit 
 blow,  why  (hould  u^e  expeft  th^t  our 
 adverfary  (hould  (top  at  the  fecond  ? 
 He  that  wiU  ftiike  when  he  is  not 
 provoked,  wdl  do  fo  much  more  when 
 he  is  fmitten  again  ,  and  fo  we  fhall 
 but  help  to  draw  the  law  of  contention, 
 and  multiply  fufferingsupon  ourfelves, 
 hy  endeavouring  to  retaliate  them  up- 
 on others. 
 
 6.  Revenge  is  in  it  (elf  as  great,  and 
 in  many  refpeQs  a  much  greater  fin, 
 than  the  fir(t  injury  whereby  ^is  ccca- 
 fioned.  Quid  refert  inter  Vrovocantcm  J^^{**^-  ?« 
 Cy  provocitHm^  ntfi  quo  a,  tke  frior  in  m^i" 
 lifcio  A^prehenditurj  &  ille  po(lerhr*  All 
 the  difference  betwixt  the  provoker  md 
 revenger  is  this.  That  the  one  is  frfi^  the 
 other  fecond  in  the  mif chief  Et  qutd  re- 
 fert  primus  pecces  an  ultimas  ?  And  what 
 advantage  is  there  for  a  man  to  be  frft  or 
 fecond  in  an  evil  atlion  f  It  cannot  cer- 
 tainly be  any  good  argument,  that  be- 
 G  g  3  caufe 
 
454  '^'^  Fourtcent h  Sermon^ 
 
 caufe  fuch  an  one  finned  firft,  therefore 
 we  will  lecond  him:  Qjiidolorem  rege- 
 De  Ir        ^^^  t  ant  urn  excufatius  p€ccat(^mhSeneca) 
 He  that  doth  revenge^  doth  fm  as  well  as 
 the  other  ^  though  he  have  this  excufe  fcr 
 it,  that  he  was  firft  provoked  to  it.  And 
 yet  in  another  place  he  faith,  Nor$  du- 
 bitaho  dicer e  magis  improbum  ejfe  earn  \  qui 
 ilhJam  ulcifcitur  qitam  qui  infert  in]u  • 
 riam^  Ijh^Jl  not  doubt  to  affirm  that  man 
 of  the  two  to  be  the  n-ojl  wicked^  who  rc^ 
 ojerjges ,  than  he  who  infli5fs  an  i'^jury* 
 ^i  replicat  multiplicat.  Jlter  principi- 
 iir/i  mdo  dedit ,  alter  }7sodum  abjlulit,  O/se 
 give',  a  beginni'fsgj  the  other  growth^  muU 
 ttvlic&tion.  contiyiif&nce^  andconfeqnently 
 endeavours  to  make  it  without  meafure  or 
 end.  The  firft  violates  fome  pirticular 
 branch  of  the  Law,  but  the  revenge  of 
 that   wrong  doth  dcpofe   the    whole 
 Law,  and  puts  it  out  of  Office.  He  that 
 haih  newly  received  an  injury,  and  hath 
 the  fcnfe  ol  it  freili  upon  his  own  mind, 
 doth  thereby  better  iinderftand  the  vex- 
 ation and  grievoufnt'fs  of  it ;  and  there- 
 fore for  him  to  deal  !-ardfy  with  ethers, 
 whilii  he  hath  this  fenfe  frefh  upon  him, 
 muit  needs  from  hence  receive  an  ag- 
 gravation, S^tiexemplo  peccat,  hts  peeut^ 
 
o^Roni,  XII.  tg.  45 y 
 
 he  having  immediately  before  experi- 
 mented the  deformity  and  hiifchief  of 
 that  fin  in  another. 
 
 If  it  be  objeQed  againd:  all  this 
 which  hath  been  delivered  ,  that  we 
 read  fometimes  in  Scripture  of  good 
 men  who  are  (aid  to  rejoice  at  the  jfiglit 
 of  vengeance  upon  others,  PfaL  58.  ic. 
 The  righteous  (hall  rejoice  when  hejeeth  the 
 *venieance.  And  eliewhere  they  are  faid 
 to  pray  for  vengeance,  7^r.  i[.  20.  0 
 Lordof  Hojis  thdtjadgeft  rigbteoujlyy  let 
 me  fee  thy  'vengeance  upon  them.  So  ^[''^^'  ^^" 
 Sr,  Pant  J  2  Tim,  4.  14.  fpeaking  of 
 AlexAnderthsCopperfmithdoir^^  him  much 
 harm^  adds,  the  Lord  reward  him  accor- 
 ding to  his  works.  And  ReveL  6.  10.  'Tis 
 faid,  that  thefonls  under  the  Altar  do  cry 
 with  cL  loud  voice^  f^y^^gj  Hoi-?  long^  0 
 Lordyholy  and  true^  doft  thou  notpidge  and 
 avenge  our  blood  on  them  that  dwell  on  the 
 earth.  Befides  feveral  imprecations  in 
 other  places. 
 
 To  this  it  may  be  anf^ered  :  i.  That 
 as  a  man  may  pity  men  under  thofe  fuf- 
 ferings  which  he  may  acknowledge  to 
 be  juft  upon  them,  fo  he  may  rejoice  at 
 thofe  fufFerings  as  they  are  accomplifh- 
 ments  of  Divine  juftice,  though  not  as 
 G  g  4  they 
 
45  tf         The  Fourteenth  Sermon^  &c. 
 
 they  are  revenge  for  his  particular  inju- 
 ries. 2.  To  ipcak  unto  God  that  he 
 would  vindicate  us,  is  but  to  appeal  un- 
 to the  fupreme  Judge  that  he  wouid  do 
 us  ri^hc,  to  commi'  our  catife  unto  him 
 that  judgeth  rtghteoujlyy  as  is  faid  of  our 
 Saviour, I  F€t.\i.  2  ^,  Though  this  fliould 
 be  in  (uch  a  manner  as  may  tend  to  the 
 conviQion,  reformation  and  forgivenefs 
 of  the  offending  perfon,  rather  than  to 
 his  ruin  and  condemnation  ;  unlefsit  be 
 for  fuch  extraordinary  perfons  as  have  a 
 fpirit  of  difcerning,  and  are  able  to  pe- 
 netrate into  the  true  ftate  of  men  as  to 
 their  implacable  incorrigible  condition. 
 Oclier  perfons  ihould  confider  what  [ft- 
 rit  they  are  of^  as  our  Saviour  tells  the 
 Difciples  James  and  John,  Every  man 
 may  noi  call  for  frefrom  heavenio  de- 
 ftroy  others ,  though  Elias  did  and 
 might. 
 
 Ihe  End  of  the  Fdurteenth  Sermon. 
 
 The 
 
457 
 
 The  Fifteenth  Sermon. 
 
 Rom,   XII.  ?9. 
 
 Dearly  beloVed^  Avenge  not  your  fahes^ 
 hut  rather  gtVe  place  unto  li:>rath  : 
 For  it  is  written^  Vengeance  is  mine^ 
 Infill  repay  J  faith  the  Lord. 
 
 THere  are  theft  three  things  I 
 would  infift  upon  in  the  Jp- 
 flication  of  this  Point. 
 I.  To  ^jc<i«?/>^  whether  we 
 are  not  guilty  of  this  fin  ? 
 
 2.  To  convince  men  of  the  deformi- 
 ty and  mifchief  of  it 
 
 I.  To  quicken  and  excite  them  unto 
 a  greater  degree  of  watchfulnef  over 
 themfelves,  in  refpeSof  the  temptati- 
 ons to  this  vice  for  the  future. 
 
 I.  To ^jc^w/W  whether  we  our  felves 
 are  not  guiky  of  this  fin  ?  There  is  no 
 one  thing  wherein  the  corruption  of 
 
 nature 
 
458  jf7;e  Fifteenth  Sermorty 
 
 nature  is  more  apt  to  exert  it  felf,  than 
 in  offences  of  this  kind,  as  relating  to 
 that  firft  fundamental  principle  of  na- 
 ture, which  is  felf  prefervatioo;  nor  is 
 it  every  ordinary  degree  of  grace  and 
 virtue  that  will  exempt  a  man  from 
 the  power  of  this  fin.  According  to 
 that  meafure  which  there  is  in  any, 
 either  of  impotence,  pride,  cowardife, 
 cruelty  ,  narrownefs  of  mind  ,  felfifh- 
 nefs,  in  fuch  a  proportion  muft  that 
 man  be  of  a  vindicative  temper.  And 
 on  the  other  fide,  he  that  is  open  and 
 free  in  his  way  of  converfe,  apt  to  put 
 the  befl:  conftru£i:ion  upon  things,  to 
 take  more  notice  of  the  virtues  and 
 kindneffes  of  men  than  of  their  fail- 
 ings, not  fubjefl:  to  jealoufies  and  evil 
 furmifings ,  but  of  a  noble  generous 
 temper  and  carriage,  lifted  up  above 
 the  common  level  of  vulgar  minds,  in 
 fuch  a  degree  will  he  be  exempted 
 from  this  fin. 
 
 But  now  becaufe  there  is  a  vindica* 
 tive  anger  and  indignation  againft  o- 
 thers,  which  is  our  duty,  namely,  that 
 which  is  againft  offenders',  and  that  eve- 
 ry man  is  ape  to  palliate  and  excufe  his 
 
 own 
 
on  Kom.  XIL  19.  45P 
 
 own  revengeful  temper  and  carriage  by 
 pretendini?this ;  therefore  I  fball  brief- 
 ly fuggeft  thefe  two  Rules,  whereby 
 the  truth  of  it  may  be  difcovered,  whe- 
 ther it  be  a  Virtue  or  Vice,  To  ex- 
 amine wherher, 
 
 I.  Our  anger  be  not  more  againft  thq 
 Perfoiis  than  the  Offences. 
 
 And,  2.  whether  it  be  not  direQed 
 more  againft  offences  as  they  are  in- 
 juries to  us,  than  as  they  are  violations 
 of  the  Divine  Law.  In  both  which  ca- 
 fes we  fall  under  the  guilt  of  this 
 fin. 
 
 I.  We  are  to  examine  whether  our 
 anger  be  not  dirc£bed  more  againft  the 
 perfons  of  offenders  than  againft  their 
 offences.  If  fb,  'tis  not  the  virtue  but 
 the  fin  of  revenge.  And  this  may  be 
 known  by  cur  readinefs  to  exert  any 
 a£l:  of  charity  tov/ards  the  offending 
 perlbn,  in  pitying  and  grieving  for 
 him,  and  applying  the  moft  effcdual 
 means  fot  his  coiividion  and  amend- 
 ment. Oar  SAvioHr  himfelf  v/as  an- 
 gry at  the  fins  of  Jerufalem ,  and  yet 
 he  wept  over  and  bemoaned  their  de- 
 ftruftion.  So  did  David  for  his  ene- 
 mies, Pfd,  J  5. 1  J,  14,  When  they  were 
 
460  The  Fifteenth  Sermon, 
 
 fick  I  put  on  fackcloth  ,  and  humbled  my 
 foul  with  fafting :  I  behaved  my  [elf  as 
 though  he  had  been  my  friend  or  brother'^ 
 I  bowed  down  heavily  as  one  that  mourn' 
 eth  (or  hs  mother. 
 
 On  the  other  fide,  when  we  have  no 
 kind  ot  compaffion  towards  them,  nor 
 chartiy  for  them,  but  are  continually 
 reviling  their.perfons,  aggravating  their 
 faults,  adding  to  and  increafing  their 
 fiifferings,  'tis  a  fure  fign  this  of  a  vin- 
 dicative temper. 
 
 2.  We  are  to  examine  whether  our 
 snger  be   not  more  direded   againft 
 offences  as  they  are  injuries  to  us,  than 
 as  they   are  violations  of  the   Diyine 
 Law.  '  Which    will   appear    by    that 
 fenfe  which  we  have  of  fuch  tranfgref- 
 fions,  wherein  we  our  felves  are  not 
 particularly    refleded    upon,    though 
 God   be  thereby  highly  diOionoured. 
 If  in  fuch  cafes  a  man  be  calm  and 
 aUogether    unconcerned,  if  he    have 
 little  or  no  difpleafure  againft  perfons 
 that  are  highly  debauched  and  vicious, 
 nay  if  he  indulge  himfelf  in  fuch  kind 
 of  vices ,  'tis  altogether  in    vain  for 
 fuch  a  man  in  his  punilliing  of  offen- 
 ders^ 
 
on  Rom.  XIL  69.  461 
 
 .*• 
 
 ders  to  pretend  to  zeal  for  the  uphold- 
 ingof  Law  and  Juftice,  and  the  glory 
 of  God.  'Tis  a  difguife  that  which 
 every  one  may  fee  through.  And 
 thaugh  the  punilhment  inflifted  by  fuch 
 may  be  righteous  ,  and  in  it  felf  juftly 
 deferved ,  yet  as  it  comes  from  them 
 under  thefe  qualifications ,  'tis  not  fo 
 muchjuftice  as  revenge. 
 
 2.  In  the  next  place  we  may  hence 
 be  convinced  of  that  deformity  and 
 mifchief  which  there  is  in  this  fin. 
 There  are  thefe  fix  things  that  do  ufu- 
 ally  accompany  it  ,  either  as  cau/es , 
 effects,  or  properties  of  it,  Foflj,  Pride,) 
 ImpotencCy  Corvardife  ^  Cruelty^  hgrati^ 
 tucle. 
 
 I.  folly:  The  meditating  of  revenge 
 is  ftiled  the  reflirfg  or  cberifhing  of 
 anger  in  our  bofoms.  ^nd  the  Wife^ 
 man  tells  us,  that  anger  refteth  in  the 
 hofom  of  fooUy  Ecclef.j.  9.  'Tis  the 
 fool  that  rageth  ,  Prov*  14.  16.  The 
 dilcretion  of  a  man  will  teach  him  to 
 defer  his  anger,  Prov.  1911.  And  by  the 
 Rule  of  Contraries  it  muft  be  his  folly 
 to  precipitate  and  haften  to  revenge. 
 
 Would 
 
4^2  The  Fifteenth  Sermon^ 
 
 Would  not  thai'  man  be  counted  ex- 
 ceeding fond  and  imprudent,  who  if  a 
 horfe  kick  him  ,  will  think  himfelf 
 bound  to  recalcitrate  or  kick  again,  or 
 to  bite  the  dog  by  which  he  is  bitten  ? 
 You  will  fay,  thoft  creatures  want  rea- 
 fon,  and  do  not  underliand  the  injury 
 they  do.  Eo  loco  (it  tibi  qrufquis  confilio 
 carets  {mh  Seneca.  Why^fo  perhaps  may 
 thofe  fooli[!)men^  by  whom  you  have  been 
 unwarily  provoked. 
 
 2.  Fride  :    Every   little  injury  will 
 feem  Rreat,  where  men  (eem  great  to 
 themfelves.  'Tis  from  the  opinion  and 
 conceit  which  they  have  of  their  own 
 worth,  that  they  are  apt  to  aggravate 
 every  trefpais   as  an   high  indignity, 
 Fiercenefs  doth  arife  from  Pride.     He 
 that  is  puffed  up  with  Jugh  imaginati- 
 ons of  hinjiclf  and  of  his  own  deferts, 
 Jove  digr^as  concipit  iras.  V/hat  ?  fnch  a 
 man  as  he  ?  of  (b  much  worth  to  be  fb 
 unworthily  ufcd  by  luch  an  one?  and 
 thus  (  as  one  well  expreffeth  it )  as  the 
 Rohinfo'ns   boar  whets  and  jharper^s  his  tusks  in  his 
 Ej^ys.       ^^;j  foa}7i  y  fo  doth  a  proud  man  excite 
 and  fharpen  his  own  indignation  and  re- 
 verige  in  the  frothy  imagination  of  his 
 own  worth.  This  is  the  reafon  why  our 
 
 Savi' 
 
o«  Rom.  XII.  19.  465 
 
 Saviour  doth  join  together  ?neeknefs  and 
 lowlimfsy  felf'dersiali  and  taking  up  the 
 Crofs. 
 
 3.  Imfotence,  weakneis,  narrownefs 
 of  foul,  which  is  apt  to  make  a  man 
 fufpicious,  to  ftartle  and  be  provoked 
 at  every    fhadow.     Qtw  irifirwiores  eo 
 magis  iratunii.     Perfons  that  are  old  , 
 fick,  weak,  are  ufually  upon  this  ac- 
 count moft  froward  and  vindicative. 
 Whereas  he   that  hath  any  true  cou- 
 rage and  greatnefs  of  mind  will  think 
 it  below  him  fo  much  as  to  take  no- 
 tice of  every  little  injury.  Non  eft  mag- 
 ms  mimtis  quern  incur  vat  injuria,    'lis 
 nor  every  little  blaft  that  can  fhake 
 him  who  is  of  a  fteady  and  noble  cou- 
 rage.    To  be  always  fretting  and  ag- 
 gravating of  injuries  ,  formicarum  & 
 mufcarum  ejl  (faith  Plutarch^  belongs  to 
 fucb  little  impotent  creatures  as  Ants  and 
 Flies.  And  to  the  fame  purpofs  Seneca^ 
 Fufdli  hominis  efl  &  miferi  repetere  mor^ 
 dent  em.  'Tis  the  property  of  f mall  and 
 mean  rvretches  to  be  always  retaliating. 
 Mures  &  formica^  fi  manum  admoveris^ 
 or  a  convertunt,  Imhecilia^  fe  Udi  put  ant 
 [itaifiguntur.     The  more  impotent  any 
 thing  isj  the  more  fufpicious  and  vindi- 
 cative 
 
4^4  ^^^^  Fifteenth  Sermoriy 
 
 cative  is  it.  There  are  many  other  fay- 
 ings  to  this  purpofe  amongft  the  Hea^ 
 then  Writers.  I  cannot  omit  that  one 
 more  out  of  the  Sarjrijij  "JuvemL  Sat. 
 
 ■Q^uippe  minuti 
 
 Semper  &  injirmi  eft  ammi  exiguique 
 
 voluptas 
 VltiOi  cont'tnuo  fic  collige^  quo  A  vindida 
 Nemo  m&gis  zauiet  quamfieminA^  &C. 
 
 I  have  the  rather  mentioned  ftveral 
 pf  thefe  Sayings  out  of  the  Heathen 
 Writers  in  confirmation  of  what  be- 
 fore I  afftrted,  That  revenge  is  a  fin 
 againft  the  light  of  Nature  ,  and  that 
 the  rules  of  Philofophy  are  not  in  this 
 kind  fo  defeSive  as  fome  have  fug- 
 gefted. 
 
 4.  Cruelty:  This  naturally  follows 
 from  the  other.  The  lefs  confidence 
 any  one  hath  in  his  own  courage  ,  the 
 more  rigorous  and  (evere  muft  he  be 
 in  taking  the  advantages  which  he 
 hirh  againft  another.  Vltio  eft  aftus 
 &  fervor  animi  turhiii ,  &  mentis  effe- 
 fAU,  Revenge  is  the  ajluation  of  an  en- 
 raged 
 
on  Rom.  Xll.  19.  4,5  j 
 
 tAged  mi»d.  'Tis  ftiled  htimunx  fe- 
 ritas.  It  tranfportsa  man  to  favage- 
 nefs  and  ferity.  Upon  which  account 
 it  is  that  Civil  Wars  are  of  all 
 others  the  moft  cruel ,  becaufe  they 
 are  commonly  managed  by  the  dregs 
 of  the  people ,  fuch  kind  of  per- 
 fons  as  have  no  true  generofuy  ^ 
 which  renders  them  fierce  and 
 cruel. 
 
 5.  Cowardice:  This  likewlfe  is  ari 
 ufual  concommitant  of  the  other*  No- 
 thing is  more  natural  to  men  than 
 to  make  themfelves  the  rule  and 
 meafure  whereby  to  judge  of  others. 
 And  therefore  it  cannot  be  but  that 
 fuch  perlbns  muft  be  very  obfsqui- 
 ous  and  timerous  towards  all  iuch 
 as  are  above  them,  out  of  an  appre- 
 henfion  of  what  they  themfelve$ 
 would  do  upon  the  like  advantage. 
 Such  perfons  as  are  ufually  mcfi: 
 -  fierce  in  afferting  a  Caufe  when  it 
 hath  prevailed  ,  are  ufually  lead  fer- 
 viceable  and  courageous  in  vindica- 
 ting of  it  when  it  is  low.  Vltio  efi 
 defter Attoni  proximd^  etfi  videri  vult 
 fortitudo  :  It  futs  on  the  difguife  of 
 gallantry  and  courage  ,  which  canwt 
 H  h  k4^ 
 
4<56  The  Fifteenth  Sermon., 
 
 hear  the  leajl  fhadoiv  of  difbononr ,  bnt 
 it  froceerls  from  no  better  a  ground  than 
 timerottfnefs  and  de/pair.  All  kind 
 of  Iijfolence  and  Tyranny  whatfb- 
 ever  being  founded  upon  fear  and  cow- 
 ardice. 
 
 6.  Ingratitude :  The  very  fame  un- 
 worthy temper  and  bafe  principle , 
 which  makes  revenge  feem  an  eafe, 
 .will  make  thanks  feem  a  burden. 
 That  which  aggravates  injuries  will 
 diminfh  kindnefles.  He  who  is  ready 
 to  account  every  wrong  intolerable, 
 will  be  apt  to  efteem  every  favour  a  due 
 debt. 
 
 Add  to  all  this ,  that  'tis  a  fin 
 which  will  indifpofe  a  man  for  the 
 duties  of  piety  ,  render  our  fervices 
 unacceptable  ,  put  us  into  an  inca- 
 pacity of  having  our  fins  forgiven , 
 or  fo  much  as  expeding  or  praying 
 for  it. 
 
 Befides  that  it^  will  render  a  man 
 feared  and  hated  of  all  kind  of  per- 
 fons  whatfbeverj  as  being  accom- 
 panied with  a  train  of  fuch  vile 
 concommitants,  as  I  have  before  men- 
 tioned. He  who  wrongs  one,  doth 
 thereby  threaten  all   whom   he  hath 
 
 power 
 
EiFays. 
 
 on  Rom.  XII.  19.  4^7 
 
 power  to  hurt.  And  'tis  too  true  a  fay- 
 ing,  Oderur,t  qtiem  metnunt ,  Men  hate 
 thofe  whom  they  fear. 
 
 But  amongft  all  others  this  vice  is 
 more  efpecially  hateful  in  four  forts  of 
 people  (as  a  certain  Author  hath  obfer-  ^o^^wVs 
 ved.) 
 
 1.  In  men  of  power  and  authority  ; 
 whole  proper  office  it  is  in  a  legal  regu- 
 lar way ,  to  execute  wrath  upon  evil- 
 doers, and  to  vindicate  others  from  in- 
 jury. If  they  become  guilty  in  this 
 kind  themfelves,  they  commit  murder 
 with  the  fword  of  Juftice ;  they  tranf- 
 form  themfelves  from  Gods  to  De- 
 vils ,  and  become  wkked^ejfes  in  high 
 f  laces. 
 
 .2.  In  fuch  perfbns  as  have  been  obli- 
 ged by  afts  of  kindnels  and  friendfhip^ 
 which  adds  a  peculiar  aggravation  to 
 revengeful  injurious  dealing.  Had  it 
 been  an  enemy  that  had  reproached  me  , 
 then  I  could  have  born  it  ;  or  if  he  that 
 hated  me^  had  lifted  up  himfelf  againjl 
 me  y  I  would  have  hid  my  f elf  from  him  : 
 But  it  was  thoUymy  friend^and  my  acc^uaint « 
 mce^  PfaL  5 y.  12,  13. 
 
 H  h  2  J.  PrO" 
 
^68  The  Fifteenth  Sermorty 
 
 5.  Profejfors  of  Religion  \  who  are 
 under  the  higheft  obligations  and  re- 
 ftraintsr^  frooi  offending  in  this  kind , 
 Gen.  20.  II.  when  Abraham  came  to 
 a  place  where  the  fear  of  God  was  not , 
 there  was  no  kind  of  injurious  dealing 
 but  he  thought  he  might  expeft  from 
 them  ;  but  to  meet  with  this  from  fuch 
 as  make  profeffion  of  Religion  ,  muft 
 needs  have  in  it  this  aggravation  of  a 
 furprizal  and  difappointment,  as  being 
 fo  direQly  againli  the  principles  they 
 pretend  to. 
 
 4.  Such  as  are  Poor^  Prov.  28.  3. 
 A  poor  man  that  opprejfeth^  is  like  a  fweep- 
 ing  rain  which  leaveih  no  food.  Such  an 
 one  is  moft  like  to  be  violent  and  rapa- 
 cious, becaufeof  his  neceffities.  And 
 yet  Vis  direCtly  againft  his  intereft  ,  as 
 being  moft  hableto  fuffer  by  fuch  deal- 
 ing himfelf. 
 
 <;.  To  which  I  may  add  a  fifth 
 fort  y  namely ,  fuch  as  have  but  late- 
 ly received  any  fignal  deliverance 
 or  mercy  themfelves ,  to  whom  their 
 Lord  hath  freely  remitted  ten  thou- 
 fand  Talents  y  for  them  immediately 
 
 after 
 
o?/Rom.  Xlf.  19.  4^p 
 
 after  to  be  rigorous  with  their  fcllorp  fer- 
 vants  in  exacting  an  hundred,  fence^  hath 
 in  it  a  great  unworthinefs  and  incon- 
 gruity. Such  as  have  but  lately  experi- 
 mented what  a  fufFering  condition  is, 
 and  can  teil  with  what  inward  vexation 
 and  regret  of  mind  they  were  affected 
 at  the  hard  revengeful  dealing  of  others 
 towards  them  ;  for  fuch  men  to  en- 
 deavour to  bring  others  into  the  fame 
 ftate ,  the  evil  whereof  they  have  fb 
 lately  tafted,  hath  in  it  a  peculiar  aggra- 
 vation. 
 
 3.  The  third  and  laft  particular 
 to  be  infifted  upon  ,  is  to  quicken' 
 and  excite  men  unto  a  greater  de- 
 gree of  watchfulnefs  over  them- 
 felves  in  refped  of  the  temptations 
 to  this  vice  for  the  future.  I  have 
 urged  feveral  arguments  to  this  purpofe 
 already.  To  which  I  fliall  add  fome 
 few  other  Confiderations  by  way  of 
 Motive. 
 
 I.  To  be  ready  to  pardon  and  for- 
 get injuries  is   an  argument  of  gene- 
 rosity andgreatnefs  of  mind^  Prov.  16. 
 J 2.  He  that  i$  flow  to  ang^Yy  is  better 
 H  h  3  than 
 
Et:v}:  4 
 
 470  The  Fifteenth  Sermon^ 
 
 tlhijt  the  mighty  ;  and  he  that  rtdeth 
 his  own  fpirit-j  than  he  that  takes  a 
 City.  'Tis  one  of  the  properties 
 whereby  the  Philofopher  doth  de- 
 fcribe  a  magnanimous  generous  man 
 
 nzS^j  that  he  is  not  any  deep  refenter  of 
 injuriesy  nor  is  he  ^vindicative  of  them. 
 '1  is  from  the  fame  root  that  a  Man  is 
 made  benign  and  grateful  to  friends, 
 which  renders  him  gentle  and  exo- 
 rable  towards  enemies.  And  though 
 \i  be  a  noble  generous  thing  to  con- 
 tend in  benefits ,  not  to  be  outdone 
 in  kindneffes ;  yet  not  fo  in  inju- 
 ries, lllic  vinci  turpe  eft,  hie  vincere. 
 That  man  hath  the  greateft  mind 
 v^ho  can  fubdue  his  enemies  by  fuf- 
 fering  and  forgiving  ,  and  thofe  zvq 
 the  moft  ingenuous  conquefts  which 
 are  made  over  the  minds  and  affe- 
 Sions  of  men  by  kindnefs.  Accor- 
 ding to  that  old  Motto  ^  Nohile  vif> 
 cendi  genus  pAtientia^  Nothing  ren- 
 ders a  man  more  venerable  and  a- 
 miable  than  this  readinefs  to  forgive. 
 As  for  fuch  Cafes  wherein  'tis  noc 
 fafe  to  pardon ,  there  the  exafting 
 of  due   punifhment    is    not    cruelty 
 
 huj; 
 
but  juft  feveriry,  and  a  political  ver- 
 tue  :  but  when  there  is  no  fiich  pub- 
 lick  danger,  when  there  may  be  any 
 hopes  of  winning  and  obliging  men 
 by  kindnels ,  'tis  not  then  only  kfs 
 profitable,  but  likewife  lefs  glorious 
 to  purfue  them  with  punifliments. 
 How  do  we  reverence  the  memories , 
 and  rife  up  at  the  mention  of  the 
 names  of  fuch  perfbns  as  have  in  for- 
 mer age>  been  famous  for  their  Clemency 
 and  Indulgence  ?  Camillus  ,  Ay'tfitdes^ 
 Socrates  ,  and  Csfar  ^  of  whom  'tis 
 faid,  that  he  was  i?i  Vlcifccndo  lentfTi-  ^"^'^^^^ 
 mus^  apt  to  forget  nothing  fo  much  as 
 injuries.  And  Cicer'^  no  great, lover  or 
 flatterer  of  him,  tells  him  ,  Nil  habit 
 nee  Jortuna  tua  ma  jus  ,  ^tiam  ut  poffiSy . 
 nee  nature  tua.  melius^  qnam  ut:  veils , 
 confervare  qua?nplurimos.  That  lerem 
 did  conftjl  the  true  ^reatnefs  of  his  for- 
 tune j  thcit  he  was  able^  andthe\goodr/efs 
 of  his  nature  that  he  ivas  wiping  to  (ijew 
 favour  to  his  Adverfaries,  And  on 
 the  other  fide,  with  what  hcrrour  and 
 averfation  do  we  think  of  fuch  as 
 have  been  full  of  fiercenefs  and  imma- 
 nity  ? 
 
 H  h  4  2,4 
 
47  2  The  Fifteenth  Sermon^ 
 
 2.  A  Second  particular  I  would  fug- 
 geft,  is.  That  we  would  confider  what 
 difference  there  i  is  betwixt  the  advan- 
 tages to  be  acquired  by  Hevengwg  and 
 Fardoningoi  Injuries. 
 
 By  occafioniag  fome  hurt  and 
 damage  to  an  Adverfary ,  we  may 
 procure  fome  fatisfaSion  to  cur  own 
 private  particular  paflions.  But  on  the 
 other  fide,  his  profperity  and  vertue 
 will  redound  to  the  publick  advan- 
 tage- 
 
 The  pleafure  of  revenge  is  but  fliort 
 and  momentany  ;  that  which  arifeth 
 from  the  conference  of  honeft  and 
 worthy  a£tions,  is  lafting  and  perma- 
 iient,  ■ 
 
 By  revenge  a  man  is  but  even  vf ith 
 lus  enemy  5  but  by  pardoning  he  isfupe- 
 riortohim. 
 
 He  that  fuffcrs  injury,  is  but  affauk- 
 ed  ;  hut  he  that  ftudies  revenge  is  over- 
 come. Be  rwt  overcome  of  evil. 
 
 Men  are  very  averfe  from  yield- 
 ing to  their  Adverfarles  ,•  but  he  that 
 hath  a  revengeful  mind  ,  doth  that 
 which  is  much  worfe ,  he  gives  place 
 to  the  Deiil^  Efhef.  4.  27.  who  may 
 be  faid  to  fubdue  us  when  he  doth 
 
 by 
 
•      on  Rom.XlI.  29.  475 
 
 by  his  inftruments  provoke  us  to  this 
 fin. 
 
 By  revenge  we  may  perhaps  en- 
 damage our  adverfaries  eftate  or  body, 
 but  we  do  withal  thereby  hurt  our  own 
 fouls ;  whereas  by  pardoning  and  re- 
 lieving him  we  do  that  which  will 
 be  advantageous  both  to  him  and  our 
 felves. 
 
 'Tis  made  a  queftlon  amongft 
 feme  ,  Which  is  mod  eligible ,  ivhe^ 
 ther  to  have  one  frind  more  ,  or  '  one 
 enemy  le[$>  Whether  to  add  to  our 
 help,  or  fubftraO:  from  our  oppofition  ? 
 But  without  all  (cruple  it  muft  needs 
 be  more  defirable,  to  efFefl:  both  thefe, 
 namely ,both  to  get  one  friend  more,  and 
 one  enemy  left.  Which  can  only 
 be  done  by  fubduing  them  with  kind- 
 nefi. 
 
 J.  Though  this  be  a  duty  always 
 feafonable  as  to  the  habit,  yet  it  is 
 more  particularly  neceffary  as  to 
 our  exerting  the  aSs  of  it  when  we 
 approach  before  God  in  any  folemn 
 duty. 
 
 The  duty  of  PvAjer ,  men  muft 
 Uft  up  holy  hands  without  wrath^  i  Tim, 
 
 Hearing 
 
474  ^^^  fifteenth  Sermon^    • 
 
 Hearing  the  wordy  receive  with  meeknefs 
 the  ingrafted  wordj  Jam.  I.  21. 
 
 Particularly  the  Lord\  Supper  , 
 which  is  therefore  ftiled  a  Com* 
 munion ,  becaufe  of-  that  mutual 
 love  and  agreement  which  it  fuppo- 
 ferh  amongft  thofe  that  partake  of 
 ir.  There  was  a  ftridl  prohibition 
 of  Leave.^  in  the  celebrating  of  the 
 Paffover^  and  what  was  thereby  fig- 
 nified  the  Apoftle  may  inform  us, 
 where  he  fpeaks  of  the  leaven  of 
 malice  and  revenge  ^  i  Cor*  5.  8,  Mat. 
 5.  23.  If  thou  bring  thy  gift  to  the 
 altar  y  and  there  remembrefl  that  thy 
 brother  hath  ought  againji  thee ',  leav^ 
 there  thy  gift^  and  gOy  firjl  be  reconciled 
 to  him.  Though  Sacrifices  and  Ob- 
 lations were  a  duty  of  the  firft  Table  , 
 and  one  of  the  principal  parts  of 
 Religion ;  yet  without  this  fraternal 
 love  and  forbearance ,  it  will  not  be 
 acceptableo  And  'tis  in  vain  for  men 
 to  pretend  to  aSs  of  Piety,  who  are 
 negligent  in  duties  of  Charity;  and 
 God  will  have  this  kind  of  mercy  ra- 
 ther  than  facrifce.  The  Apojtle  tel's 
 us,  that  the  giving  of  alms  is  a  fa'- 
 ^rifce  of  a  fveet  fmelling  favour y  PhiL 
 
 4,18. 
 
owRom.  XII.  »9»  47 y 
 
 ;.  i8.  And  yet  in  another  place  he 
 tells  us ,  that  though  a  man  fhould 
 give  all  his  ^oods  to  feed  the  poor  ,  yet  i  Cor,  13. 
 witho^ft  this  charity  it  ivotild  profit  him 
 nothing.  So  necelTary  is  this  to  the 
 rendring  of  our  perfons  and  (etvices 
 acceptable. 
 
 For  the  better  obfervance  of  our  du- 
 ty in  this  particular,  be  pleafedto  take 
 notice  of  thefe  few  DireEiions^ 
 
 1.  Labour  to  fee  the  hand  of  Pro- 
 vidence in  every  evil  that  befals  you  ; 
 this  will  take  us  off  from  revengeful 
 thoughts  againft  the  inftruments  of 
 our  fufferings.  This  was  that  which 
 made  "job  fo  patient,  "^job  i.  21.  his 
 alcribing  the  loiTes  he  had  by  the 
 Sabeans  and  Chaldeans  to  God's  Pro- 
 vidence. And  fo  David.when  Shimei  ^Sami^. 
 railed  at  him,  pacified  himfelf  with  '^' 
 this  confidcration,   The  Lcrd  hath  bi4 
 
 him, 
 
 2.  Labour  to  get  a  true  fcnfe  of 
 your  own  fins  and  great  unworthi* 
 nefi.  Where  fins  lye  heavy  ,  injuries 
 will  lye  light.  The  more  humble 
 any  man  is ,  the  left  revengeful  will 
 he  be, 
 
 3,  Be 
 
47 tf  The  Fifteenth  Sermon ^ 
 
 J.  Be  very  cautious  to  prevent  the 
 rifing ,  or  however  to  fupprefs  the 
 growth  of  anger,  Let  not  the  Sun  go 
 down  upon  it.  That  which  is  but  an- 
 ger when  we  go  to  bed,  may  rife  up 
 malice, 
 
 4.  Confider,  that  there  are  no 
 kind  of  injurious  perfons  but  upon 
 cool  dehberate  thoughts  we  may 
 find  fufficient  reafon  not  to  revenge 
 Sinj2ha.  our  fclvcs  upou.  Atit  potentior  ,  aut 
 imhecillior  y  Upt  :  ft  imbeciUior  ,  puree 
 illi  ;  ft  potentior  ,  tibi.  If  hi  be  much 
 your  inferior  ,  fpAre ,  him  out  of  chari' 
 ty  and  generoftty  ;  if  more  potent^  fpare 
 your  felf  ottt  of  wifdom.  Is  he  a  pro- 
 fefl:  enemy  ?  he  doth  but  according 
 to  his  kind.  Have  we  deferved  it 
 from  him  ?  he  gives  us  but  our  due. 
 Is  he  a  good  man  ?  we  (hould  for- 
 give him  becaufe  God  doth.  Is  be  a 
 wicked  perfbn  ?  we  may  well  for- 
 bear him  ,  confidering  that  dreadful 
 vengeance  he  is  is  expofed  to  from  God, 
 both  for  that  and  all  his  other  fins.  Is 
 he  a  friend  ?  we  fhould  the  rather  fub- 
 mit  to  fome  injuries ,  becaufe  we 
 have  received  former  kindnelTes  from 
 him. 
 
 It 
 
on  Rom.  XIL  19.  477, 
 
 It  was  a  defperate  fpeech  that  of 
 C  of  mas  Duke  of  Florence  ,  Though  rvc 
 rend  that  we  are  commarided  to  forgive 
 our  enemies  ;  yet  ive  no  where  read  that 
 we  are  commanded  to  forgive  our 
 friends.  Whereas  this  follows  d  majo* 
 ri ,  if  enemies  ,  muc!i  more  friends ; 
 for  that  very  reafon  whereby  Job  did 
 humble  and  appeafe  all  impatient 
 thoughts,  ^hall  we  receive  good  from  their 
 hands  J  and  [hall  we  not  receive  evil  ?  So 
 that  I  fay,  there  is  no  kind  of  provoca- 
 tion we  can  meet  with,  but  may  afford 
 forae  ground  or  occafion  for  our  forgi- 
 ving of  ic. 
 
 I  could  not  think  of  any  fitter  fub- 
 jefls  with  which  to  take  my  leave  of 
 this  place,  than  thofe  that  I  have  been 
 lately  infifting  upon ,  concerning 
 Gentlenefs  and  Moderatio)^  y  mutual 
 forbearance  and  forgivenefs  of  one  ano- 
 ther; which  are  fb  univerfally  fea- 
 fonable  for  all  times  and  places  ,  of 
 fuch  general  advantage  both  as  to 
 publick  and  private  welfare  ,  fo  pe^ 
 culiarly  fuiced  to  the  main  drift  and 
 fpirit  of  the  Gofpel.  And  I  fliould 
 efteem  it  for  a  very  great  happinefs 
 and  fuccefi  ,  if  I  might  be  any  ways 
 inftrumental  to  emancipate  the  minds 
 
 of 
 
47  8  The  Fifteenth  Sermoriy  5cc. 
 
 of  men  from  thofe  narrow  and  fierce 
 principles  whereby  they  are  fb  eafily 
 apt  to  be  provoked  to  keennefs  and  feve* 
 rity  one  againlt  another,  to  the  diftur- 
 bance  of  society ,  and  the  taking  men 
 off  from  the  quiet  and  comfort  of  their 
 conditions. 
 
 TheScriptore  tells  us,that'tis  this  ver- 
 tue  which  I  have  now  been  exhorting 
 unto,  that  muft  render  us  per fc^t^  as  our 
 Heavenly  Father  is  prfeb ;  that  muft 
 raife  us  up  unco  the  highefl:  and  nearefl: 
 refemblance  unto  the  Deity ;  that  muft 
 promote  our  inward  comfort ,  and  our 
 outward  peace.  And  therefore  I  can* 
 not  more  fitly  fhut  up  all,  than  with 
 that  Yalediftion  of  the  Jpojlle's  with 
 which  he  concludes  his  SecordEi^i^lz  to 
 the  Corinthians'^ 
 
 II. 
 
 2  Cor.  13.  Finally ,  Brethren  ,  farewell :  Be  per- 
 fe^j  he  of  good  comfort,  heof  onemindj 
 live  in  peaie^  and  the  God  of  love  and 
 peace  (hall  l^e  rvithyott. 
 
 FINIS. 
 
OF  the  Principles  and  Duties  of 
 Natural  Religion:  Two  Bookso 
 By  the  Right  Reverend  Father  in  God, 
 Dr.  John  mikins^  Lord  Biihop  of  Che- 
 (ler.  To  which  is  added  ,  A  Sermon 
 Preach'd  at  his  Funeral ,  by  William 
 LI  yd,  D.  D.  Dean  of  Bangor,  and  Chap- 
 lain in  Ordinary  to  His  Majefty.  The 
 Fourth  Edition. 
 
 Printed  for  R.  Chifwe!I,W.  Battersby^ 
 and  C.  Brome. 
 
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