principles as might accommodate them for those works to which they were appointed And he Governs all things by such Laws as are suited to those several natures which he had at first implanted in them The most universal principle belonging to all kinds of things is self-preservation which in Man being a rational Agent is somewhat further advanced to strong propensions and desires of the Soul after a state of happiness which hath the predominancy over all other inclinations as being the supreme and ultimate end to which all particular designs and actions must be subservient 2. By Moral Duties I mean such Habits or Actions as are the most proper means for the attaining of this end About these we have a liberty of Acting to which we are to be induced in a moral way by such kind of Arguments and Motives as are in themselves sufficient to convince the Reason So that self-love and the proposing of happiness as our chief end though it be the Foundation of Duty that basis or substratum upon which the Law is founded yet it is not properly a moral duty because every Man must do it necessarily nor can he do otherwise Now to suppose that the Holy and Wise God should impose any thing as a duty upon his Creatures which is inconsistent with those principles that he himself hath implanted in their natures in their first Creation is an apprehension as absurd in it self as it is unworthy of God This natural Principle of endeavouring after happiness is the Foundation of all Moral Duties For the highest moral inducement or motive to perswâ—de men to any thing is to represent such a thing as necessary to their happiness so that our Obligation to Duty is from the Law of God but the great motive to it is Love to our selves and a natural desire of happiness 2. From the chief scope of all those promises and threats so frequent in Scripture which are certainly intended for this very purpose to excite and quicken us in our Obedience Now it cannot be denyed but that 't is our duty to make that the aim and end of our actions which the Scripture it self proposes to be so namely to avoid the evil and obtain the good therein mentioned Deut. 30.19 20. After that large Catalogue of Mercies and Judgments before recited Moses puts them in mind that he had set before them that day life and death blessing and cursing therefore chuse life that thou and thy seed mayest live c. Upon this account it is that several precepts in Scripture are press'd upon us with so many affectionate insinuations taken from the consideration of our own good Deut. 5.29 Oh that there were such an heart in them that they would fear me and keep my Commandments always that it might be well with them and their Children after them And Chap. 6. v. 24. The Lord Commanded us to do all these things for our good always that he might preserve us alive c. Now I say it is not only lawful but 't is our duty to serve God upon his own motives and encouragements and to make that a principal reason and end of our obedience which he himself proposes to us under those Considerations 3. From the nature of that Principle which hath the chief influence upon the very life and actions of every Religious Man and that is Faith The just shall live by Faith As Reason is the Foundation of all humane actions so is Faith of Religious dutys And every one under the notion of just or Religious is acted by this principle of Faith as brutes are by Sense and Men by Reason Now Faith v. 1. Is the substance of things hoped for and the evidence of things not seen Where among the things hoped for and not seen are clearly meant the happiness and salvation which we expect hereafter the rewards of a better life which Faith doth as realy discern in the promises as if they were actually present to the Sense Hence it is that Salvation is said to be the end of our Faith receiving the end of your Faith even the Salvation of your Souls 1 Pet. 1.9 So then if all Religious actions be derived from Faith as the main root and principle of them and if Faith doth chiefly refer to the rewards hoped for and not seen then it must needs follow that it is as necessary for a believer to have a principal aime at the rewards as it is for him to live by Faith And that he may as well pretend to be above the life of Faith as to be above the help of those encouragements of the rewards and promises proposed in Scripture and so far as Faith hath an influence upon our Religious actions so far must we respect the recompence of reward 4. From the nature of our Love which is another Principle whereby the Soul is acted and carried on in all its attempts and prosecutions Now the proper object of Love is not so much that which is absolutely good in it self as that which is relatively so to us And this being rightly understood will give very much light unto the chief difficulties about the Point in hand 'T is true indeed there are in the Deity attributes of such a superlative goodness that of themselves they do deserve infinitely more than the best of our affections but yet they prove effectual to the winning over of our love and desires so far only as they are apprehended to be convenient for us And therefore the exactest Schoolman who spends most of his time and endeavours in the contemplation of those transcendent excellencies which are to be found in the Deity after all his Studies may find his heart as cold and stupid as the most ignorant man These things may raise his wonder but not his affections or in the phrase of a good Divine they may dazle his understanding into a more distempered ignorance but will never be able to ravish his Soul with those angelical flames of love which sanctified men do feel on Earth and the glorified Saints do fully enjoy in Heaven Hence is it that though the Devil doth understand those absolute perfections in the divine nature better than any man in the World as that God is most wise most holy most glorious yet he doth not love him because he himself cannot receive any benefit by him And upon the same ground is it that though a man should be sufficiently perswaded that his neighbour hath more grace than himself and so is absolutely more lovely yet he is not bound to love his neighbour better than himself because it is not absolute but relative good that is the surest ground of love And therefore the beloved Disciple who had most skill in the nature of this grace tells us that we loved God because he loved us first 1 Joh. 4.19 Implying some kind of necessity of apprehending God under the notion of a Friend or a Saviour before we shall love him He that comes to God
this privilege should endeavour after such virtues as will be suitable to it Men are content in the night time to be homely and plain but in the day they will endeavour to have their garments decent and comely about them So should Christians demean themselves remembring the obligation that lies upon them from their calling counting it a greater shame to them to do any unworthy act under the glorious light of the Gospel about them and the illumination of the spirit within them than other men do to commit any filthiness in the face of the Sun Men usually are very careful to advance the honour and reputation of that from which they receive their own So that the Law of gratitude doth ingage us to this duty which is the first reason 2. In the adorning of our professions we do really promote our own advantage and adorn our selves the reputation of that redounding to our benefit and the blemishes of it to our disparagement The honor and esteem that is given to any Profession do's reflect upon the Professors men are usually very sensible in things of their own interest how careful will they be in adorning their Habitations not grudging to bestow much labor and cost to this purpose and for their Bodies nothing more common than vanities and excess in the adorning of these and yet after all their care and delicacy in this kind these bodies of theirs are but frail earthly Tabernacles and must shortly prove worms-meat and molder away into their original dust And so likewise for their Names all those difficulties that men undergo in the pursuit of fame and glory which is the business of men of more large and generous spirits is but for the adorning of their names and perpetuating them to posterity which tho it have its proper use and bounds yet is it but vanity as Solomon says seeing that which now is in the days to come shall be forgotten Eccles. 2.16 Every generation producing something which seems new and strange to take up mens talk and wonder and to drown the memory of former persons and actions Now if we would do any thing of this kind which may be for our real advantage it must be by the adorning of this Doctrine which abideth for ever The sweet ornament of a good name which we endeavour to pour upon the head of that will run down and be communicated to the skirts about it all that belong unto it There are but two kind of things that may justly challenge any care from us of this nature some things ought to be adorned for their own worth and dignity other things for that special affection we bear to them and the desire of having them loved and esteemed by others in both which respects this doctrine of the Gospel ought to be preferred before any thing else especially since our own advantage is so much concerned in it That is a second Reason the Law of self-love doth ingage it 3. And lastly which may serve instead of all other Reasons this is the great end of our Creation and Being the chief business upon which we were sent into the world to glorify God and bring honor to his name Which we then do in reference to others when we demean our selves so as to cause them to acknowledge and speak well of him This is to walk worthy of the Lord 1 Thes. 2.12 and as becometh the Gospel of Christ Philip. 1.27 When those that of themselves are apt to speak evil of our Profession shall by our good conversation be convinced and won over to a love of it This is the greatest and most noble work that any man is capable of contributing unto And therefore that may be another Reason to enforce the necessity of it 't is the chief end of our Creation I shall need to say no more by way of Explication or Proof I come now to the Application of this Point wherein it may be improved to these Uses I. For Information If it be every ones duty to take special care of adorning his profession then it will follow 1. That men are not only to regard the lawfulness of their actions as to the matter but the comeliness of them too as to the manner and degree As there is difference betwixt clothing and ornaments so is there betwixt the mere lawfulness of actions and the comeliness of them A Christian should even in moral duties do something beyond the common level of men aiming at things that are more generous and heroical and may give a lustre to his profession especially in such matters as border nearest to the proper Graces of Christianity as gratitude patience meekness self-denial And in such cases where other ordinary men may be supposed to yield unto common infirmity and temptation the usual excuse of their failings he should press on with greater vigor as considering the cause that depends upon him the reputation of his holy Profession Some things that for the substance of them may be just yet being performed without respect to this end may prove blame worthy Bonum must be ex causa integra The defect of any such circumstance whereby an action might be better performed doth lay a blemish upon it Now we are to provide things honest in the sight of all men to acquit and commend our selves not only to our own consciences but to other mens consciences too 2 Cor. 4.2 This doth principally consist in the right circumstantiating of actions and will require much prudence to judge what is seasonable and fit 2. Hence it will follow that amongst that great variety of duties which are incumbent upon a Christian there ought to be a special regard unto such as are of general approbation and most sutable to the reason of mankind that is to those moral duties which the light of Nature doth oblige unto because those who are without will be apt to take an estimate of us by our conformity to these And that man will never arrive to the esteem of being Religious who should be found negligent and defective in this kind either in respect of an holy awe and fear towards the divine Majesty which he doth profess to adore justice equity charity gentleness in his dealing and conversing with others these things being of an universal approbation amongst men that pretend to any Religion For tho natural men are apt to entertain prejudices and hard thoughts against many religious duties yet there are some things that are both acceptable of God and approved of men Rom. 14.18 And that is when Religion is not so much put in meats and drinks and external forms as in righteousness and peace c. 'T is true indeed a man must take heed of resting in these moral attainments but on the other side he must take heed of coming short of them too He that pretends to grace and doth not come up to these is in as bad and in many respects a much worse condition than he that rests
to hear the Law read and expounded and being ready to oblige them by any bounty and favour whereby they might testifie a peculiar respect to them as being devout and religious men 3. As for those special virtues recorded of this Centurion there are observable in the Story of him these four things for which he was eminent 1. His great tenderness and pity towards his sick servant who is said to be dear to him v. 2. though 't is probable that he was but a slave either bought with his money or taken amongst the spoils of War For such kind of Servants were then most usual with the Romans especially amongst military men yet you see how full of compassion he is towards him in his sickness how solicitous for his recovery making all the interest he could and ingaging his chief friends to mediate in his behalf And from his being thus merciful we may probably infer that he was likewise a man of courage and valour For as fierceness and cruelty is a sure indication of a Coward so gentleness and humanity are usually arguments of a great and generous mind 2. His modesty and humility Though others that knew him had a great esteem of him yet had he a mean opinion of himself Neither thought he himself worthy to come unto Christ. v. 7. He knew that the Iews did count themselves polluted by any familiar converse with such as he was and much less could he think himself worthy to receive any such honour from Christ as that he should vouchsafe to come under his roof 3. His bounty and generosity in works of devotion manifested by building a Synagogue for the Iews erecting for them a place of publick worship at his own charge which was a matter of no small expence 4. His great ingenuity of mind in submitting to sufficient evidence Having been informed of those great Miracles wrought by our Saviour and that holy Doctrine which he taught he is immediately convinced that he must needs be a Divine person And accordingly he makes his address to him suitably to this belief expressing his faith in such a way as hath no other instance like it in Scripture His request is Say in a word and my servant shall be healed As if he should have said I do not think it fitting either for me to ask or Christ to grant that he should vouchsafe to come and see my servant or to lay his hand on him 't will be sufficient if he shall please to speak the word only And he gives this reason for it For if I who am but a man under authority have such a power over those committed to my charge as to make them come and go at my command much more then may he send away diseases by a word of his mouth For I am a man thou art a Divine person I am set under authority thou art the supreme Lord of all I have Soldiers under me a rough untractable generation of men and yet when I say to one go he goes and to another come he comes to a third do this he does it Now sicknesses and diseases are thy servants under thine absolute dominion and command to be disposed of as thou pleasest and therefore as I am not worthy to come unto thee nor is it fitting for me to expect that thou shouldst vouchsafe to come unto me so is neither of these necessary to the grant of my petition 'T is but saying the word and my servant shall be healed Upon this message our Saviour seems to be somewhat surprized 't is said he marvelled at him and having made a stand he turns about to the people that followed him and said unto them I have not found so great faith no not in Israel v. 9. 2. The business or message which was to intercede with Christ for cure of a sick servant And this those who were imployed on this account did accordingly endeavour with much earnestness pressing their request with arguments taken from the great merit and commendation of the Person in whose behalf they did intercede which they express first in the general saying he is worthy for whom he should do this v. 4. and this they further specifie by two particular instances 1. From his publick spiritedness He loves our Nation he is not a person of the common temper of a little narrow mind immersed wholly in himself or given up to some small designs for his own private gain and advantage 2. His bounty and generosity in works of devotion He hath built us a Synagogue What by the help of his Soldiers and his own expence he hath very liberally erected for us a place for publick Worship which must needs be a great obligation to those who had any zeal for their Religion and is accordingly made use of as a powerful motive of favour towards him But here before I proceed any further it may be proper to speak something for the clearing up of this Question How it comes to be recorded as a commendable thing for a man to build a Synagogue when we find no command or institution for it in Scripture And therefore it may seem to be a kind of Will-worship or humane invention which may as well be said likewise concerning our Churches in these Times of Christianity We read indeed of a glorious Tabernacle and after of a stately Temple appointed by God himself All the Parts Vtensils Services Officers and every other circumstance belonging to that worship being particularly determined in Scripture But we read nothing at all of any command concerning Synagogues or Churches To this it may be answered that the having of particular Places set apart for the duties of publick worship is of natural obligation and therefore doth not require any positive law for the commanding of it Though such kind of Ceremonial and Typical precepts as are no way derivable from natural light do receive all their obligation from being instituted yet in things that are moral which a man may be acquainted with and obliged unto by the meer light of nature in such cases a man is left to the dictates of Reason and Prudence And from this natural Principle was it that the ancient Patriarchs who lived abroad in Booths and Tents frequently changing their places for fresh pasture when they came to any new place of abode where they pitched their Tents their custom was to erect Altars and enclose them about which was usually done in some mountains high places and groves And these before they came to be abused by Idolatry were in general request amongst them being styled by the name of Sanctuaries or holy places to which a reverence is commanded Ye shall keep my Sabbaths and reverence my Sanctuaries Levit. 19.30 When the Israelites wandered in the Wilderness without any setled habitation they were commanded to make a moveable Tabernacle before which they were to worship Exod. 26. And before that glorious Tabernacle was erected Moses had a Tent without the Camp for
their health that he might cure them there were many that proved true Converts 3. We must not propose Temporal rewards as our chief end for then we shall venture upon any means whereby they may be procured and consequently shall be put upon many unlawful courses which may seem more likely to advantage our aims in this kind 4. The chief and ultimate end of all our Actions should be the glory of God Since all things are of Him and through Him 't is but reason they should be to Him likewise As the Apostle joyns them Rom. 11.36 And thus far I suppose men do generally agree about this point But they do not commonly apprehend or consider that we do then make the glory of God our principal end when we place our chiefest happiness in the enjoyment of him So that we are not to look upon his glory as any thing abstracted from or contrary to our own good but that wherein it consists God himself in the phrase of the Schools being our objective happiness I am thy exceeding great reward Gen. 15.1 And our own Salvation or our enjoyment of him being our formal happiness So that that Man who doth principally aim at his own Salvation or the enjoyment of God may properly be said to make the glory of God his chief and ultimate end It being a vain imagination for us to suppose any other or better way for the promoting of his glory than by our own happiness which he principally designs As for those Cases which some Men put wherein these two are separated and opposed as if a Man should be content to be damn'd for the promoting of God's glory c. It were easy to prove that they are inconsiderate presumptuous suppositions not without such wild inconsistences as are not to be supposed necessarily implying one of these two absurdities Either that the chief end of every Man ought not to be his own happiness or that his happiness doth not chiefly consist in the enjoyment of God both which are fundamental Principles For the glory of God is a Relative term and signifies nothing else but that excellency of his which results from all his other attributes his mercy justice power c. Now which of his attributes is like to be advanced by supposing a Creature that loves him in the highest degree should be made eternally miserable So then the substance of this last conclusion thus explained is this That as Temporal rewards maybe a subordinate end so our Eternal reward must be the principal end of all our Actions And so much briefly for the stating or explication of the Point As for the proof of it from Scripture it seems very clear from the Text wherein we have an account of that which enabled Moses for this difficult service his looking to the reward now if there had been any other aim which had a greater influence and efficacy upon this Action of his it would not seem agreeable to the Rules of reason that a less encouragement should be set down as the cause of it when there was somewhat else upon which that effect had a nearer dependance We have another like instance to the same purpose in this very Chapter concerning Abraham It was questionless a hard duty for him to leave his Country and his Fathers house to be a Sojourner in a strange Land but that which encouraged him to obey God in this command was a double reward which he expected 1. Temporal that he should receive that place for his inheritance v. 8. 2. Eternal a City that hath Foundations whose Builder and Maker is God v. 10. So in the Chapter immediately before this ver 34. the Apostle speaking of some who were inabled to take joyfully the spoyling of their goods he renders this as their chief reason that encouraged them to it because they knew in themselves that they had in Heaven a far better and a more enduring Substance That which made St. Paul himself to esteem those temporal afflictions to be but light and momentany was the consideration of that far more exceeding and eternal weight of glory in the Heavens Upon this ground it is that our Christian Progress is so often in Scripture compared unto a Race where men put forth themselves to the utmost and all for the hopes of obtaining a Crown And in reference to this doth the Apostle profess of himself that he did follow after and reach forth and press forward to the mark that is he did strein himself with his utmost diligence and industry and all for a price so it follows for the price of the high calling of God in Christ Philip. 3.12 13 14. It were easy to cite abundance of other Scriptures to this purpose but I hasten to the Reasons of the point 1. From that Prime and Fundamental Law of Nature whereby every created thing is by its most powerful and immediate instincts carried out to its own conservation Nothing is more essential not only to rational but even to sensitive Nature than that it should principally seek its own continuance and well-being and all other things only in order to this So that it may justly be questioned whether it be in it self possible or consistent with this Principle of Nature for a Man to love any thing more than himself or not for himself upon some account or other It is granted on all hands that our chief end our summum bonum is our own happiness All the difference is wherein this happiness doth consist some placing it in the present enjoyments of this Life others in the future good things of another World one Man is for the Court of Egypt and to be called the Son of Pharoahs Daughter another will rather chuse Affliction and reproach for the present in expectation of some better reward afterwards And though both do vastly differ about the several ways and means which they propose to themselves yet they do and must agree in the same general scope and end of happiness So that according to this Principle to aim chiefly at our own well-being is not only permissively lawful as I said before a thing which we may do nor is it necessary only by way of precept being that which a Man ought to do as his duty but 't is likewise essentially necessary to our very nature so that every Man must do it nor can he do otherwise For the clearer explication of this I shall crave leave to remember you of that distinction which I have elsewhere had occasion to insist upon betwixt Natural Principles and Moral Duties 1. By natural Principles I mean such kind of impressions as are originally stamped upon the nature of things whereby they are fitted for those services to which they are designed in their Creation The Acts of which are necessary and under no kind of liberty of being suspended Herein did the Wisdom of the Creation consist that God was pleased to endue the kinds of things with such natures and
a man in his dealing with others to have the gift of wisdom an ability of discerning spirits of clearing and opening deep mysterious things a mighty power of persuading and convincing But to all these if a man were able in a case of doubt and difficulty to confirm what he preaches by a miracle one would think that were a most infallible way of subduing any opposition and carrying all before him And yet all these advantages would signify nothing without these moral foundations and a keeping close to these might in some measure be effectual without miracles 'T is a saying of a Reverend Divine that if the Gospel were now to be planted again all the miracles in the world would not be sufficient to make it take whilst our morals are no better than they are A miracle may strike a little wonderment at first but good morality soaks and sinks to the heart And therefore it were a most rational thing in a man to mistrust the truth of any Miracle which did tend to the prejudice of things morally good And the Scripture in several places doth encourage to it Deut. 13.1 Upon which account it may be asserted that the sutableness of the doctrine of the Gospel unto purest highest Morality did as much conduce to the spreading of it as the Miracles whereby it was confirmed And therefore when many of the Pharisees did pretend those wonderful acts of our Saviour to be done by Magical arts and the help of the Devil they were presently confuted by the holiness of his doctrine These are not the words of him that hath a Devil Joh. 10.21 And what can be said higher in the commendation of any thing than that it is a test whereby to try even Miracles themselves and doth in some sense give authority to them And therefore there is very good reason why we should be excited to a great zeal in the promoting righteousness and peace and joy in the holy Ghost 'T is true subtle notions and questions are more the fashion of the times than these moral duties but they are withal the disease of the times and Professors now if ever may be said to be sick of Questions as the phrase is 1 Tim. 6.4 Whereas these other things were Religion before any of these fashions came into request and will be so when they are laid aside and vanished As being founded upon that universal perpetual Law written in every mans heart which can never be either augmented or diminisht or abrogated Nec per senatum aut populum solvi hac lege possumus No power can dispense with this Law Nor doth it need any interpreter to explain it Non erat alia Romae alia Athenis alia nunc alia posthac sed omnes gentes omni tempore una lex sempiterna immutabilis continebit saith the Roman Orator 'T is the same in all places and in all times as proceeding from the Supreme Lawgiver towards whom he that will not yield obedience must deny his own essence and dependence as he goes on very sublimely and elegantly upon that subject I know many other things are necessary as to our religious state besides these moral Duties But yet these are the primary foundations And nothing else will be effectual without these The End of the second Sermon The Third Sermon ROM XIV 17.18 For the Kingdom of God is not meat and drink but righteousness and peace and joy in the holy Ghost For he that in these things serveth Christ is acceptable to God and approved of Men. III. THE true reason why Christians of several persuasions stand less approved towards one another is for want of a right proportioning their zeal about matters of Religion and because they lay out more of their strength in these lesser things than on those of greater consequence There is no reason to expect that the minds of men should ever be united to a mutual liking and approving of one another till they can come to be more truly zealous and more heartily concerned for those substantial matters of righteousness and peace and joy in the holy Ghost than for those circumstantials of meats and drinks If we consult the state of the Primitive times as 't is represented in the Acts of the Apostles and the Epistles we shall find that this was the occasion both of raising and keeping up the differences amongst the Christians then namely the insisting more upon forms and parties meats and days some being for Paul others for Apollos others for Cephas than upon the substance of duties And the same likewise might be made evident from abundant testimony out of Ecclesiastical Writers concerning the following Ages And what hath been the state of things in our own times is sufficiently obvious to any easy observation There are two heads of Reasons or Argument that I shall mention for proof of the Point 1. From the nature and usual consequents of that zeal whereby men are engaged to these lesser things 2. From the nature and necessary fruits of mens being devoted to the more substantial things of Religion I. Zeal about these lesser matters is not only consistent with strifes and divisions but is many times the very occasion and fewel whereby they are begotten and continued amongst men What the Apostle saith concerning those questions which he calls foolish and unlearned is in some proportion true concerning such other disputes as are managed with greater vehemence than they ought that from hence cometh envy strife railings evil surmisings 1 Tim. 6.4 Let a man but look indifferently round about him amongst all the kinds of Parties in our times even those whom in his own judgment he esteems the best and then say whether both our common peace and the power of Religion hath not suffered exceedingly upon this account When men have once given up themselves to controversies of this nature tho they should perhaps be on the right side yet these consequences do ordinarily follow upon it 1. Such men are narrowed in their judgments liable to strong prejudices upon very weak grounds 2. Soured in their spirits becoming more censorious and rugged in their dispositions 3. Vitiated in their morals declining in the duties of moral honesty neglecting the tyes of Relations friendship gratitude and such other things as should secure and sweeten humane society 4. Cooled in their zeal and fervor towards the more substantial parts of religion whilst they are wholly taken up with the prosecution of lesser matters That man hath conversed but a little in the world or at least made but slender observation who hath not in these times met with abundance of examples to this purpose II. The second Reason is from the nature of these more weighty and substantial matters of Religion whose property it is to unite the minds of men and heal their differences There is a twofold notion under which the strifes and contentions amongst men may be considered either as their Sin or
late and present controversies would very much conduce to the healing of the minds of men and taking them off from many of those contentions and animosities which now abound 2. We should hence be persuaded to lay out our selves with our utmost zeal and intention of mind upon those great things of righteousness and peace and joy in the holy Ghost It were easie to mention abundance of Arguments to excite and quicken men to a fervency about these things would the time permit it I shall very briefly sum up what remains under these two heads the Excellency and Seasonableness of these things 1. From their Excellency There are but two kind of things that any men aim at or endeavour after to get into the favour of Men and of God to be safe here and happy hereafter Why now these things do entitle us to both they make us to be accepted of God and approved of men They are not only duties but privileges the chief part of that salvation and glory which we are capable of on this side of Heaven That which makes men zealous in other points is their apprehension of the importance and clearness of the things they insist upon Why there can be nothing of greater importance than these things wherein the power and substance of Religion doth consist And as for their evidence let it be supposed that in some of the controversies now on foot amongst us there should in some solemn Assembly be an appeal made to heaven to determine which of the Parties were in the right If upon such an appeal an Angel should immediately be sent down or men should rise from the dead and declare that such a Way and Party were in the right and the others mistaken one would think that upon such an advantage men might have good ground to be zealous and confident Why we have more reason to be zealous for righteousness and peace and joy in the holy Ghost than men would have upon such a miraculous confirmation of their Opinions Because these things are of the highest importance and we have for them the same if not better evidence And the reason is this By the same natural light which convinces a man that God alone is Omnipotent and can only do miracles that he is infinitely good and will not perform any miracle in confirmation of a sin or an error By the same light it is that we are convinced of moral duties But now we cannot have the like degree of evidence that this or that particular action is a miracle because of the obscurity of natural causes as we may that holiness and righteousness and peaceableness are duties and of a natural goodness and obligation We are in the frame of our natures better fitted and prepared to understand morals than naturals what is honest rather than what is possible and 't is great reason we should be so because we are more concerned in the one than the other So that 't is not possible there should be any better evidence than what we have for the goodness and obligation of these things 2. From the Seasonableness of these things both in respect of 1. What we have seen in the Times lately past And 2. What we are in expectation of for the future 1. For the time past No man can be ignorant of those horrid scandals that have been brought upon Religion by the neglect of these moral duties under the highest pretences of zeal to other matters Whereby some men have been induced to despise all profession of Religion as being but mere pretence and design as if there were nothing in it of reality Now if we have in us any tenderness for the honor of Religion if we would make up that breach and wipe off that blemish that hath in this respect been brought upon it it must be by our integrity and zeal for the promoting of these more substantial matters both in our selves and others 'T is true men have been always apt to rest themselves in moral performances as if they alone were sufficient to entitle us to heaven and consequently as the endeavour to drive them off from such presumptions as these can never be unseasonable so on the other hand when men shall out of pretence to some higher notions and attainments dare to neglect and violate these moral duties 't is then if ever seasonable to insist upon the necessity and importance of them 2. In reference to that settlement and peace which we are now in expectation of to which these things will most effectually conduce It must be granted that 't is beyond humane contrivance to find out any infallible way of securing future events nor is it consistent with the nature of humane affairs which are often swayed by such intricate providences as we are not able to fore-see or comprehend the reason of God sometimes making use of such men who are most vehement against a thing to be the chief instruments of promoting it and those who are most for it to be the occasions of hindering it So that I say in this respect there is a necessity that we should acquiesce in such fair probabilities as the prudence of men can contrive and the state of things will admit He that hath observed those various providences which these poor distracted Nations have of late years been exercised with cannot but take notice that since our first civil tempests and storms there have been some seasons wherein we have seemed to be near the Harbour and upon the borders of settlement And yet in the midst of all our hopes there hath still been some unexpected emergency whereby we have been driven back again into the wide Ocean and exposed to all our former fears and dangers What may be the issue of our present expectations no man can be certain of Only of this we may be most sure that this laying out our selves upon the duties of righteousness and peace and joy in the holy Ghost will be the best security for every man in his private capacity and the most effectual remedy for the publick It cannot be but that in times of change and revolution mens minds must be variously exercised with hopes and fears according as their several interests do engage them The great thoughts of heart upon some men are how they may be secured in the change of times But now if men would repose themselves upon Scripture security I would refer them to that place Rom. 13.3 Wilt thou not then be afraid of the power do that which is good and thou shalt have praise of the same This being the very natural end of magistracy namely the praise of them that do well 1 Pet. 2.14 I shall shut up all with that saying of the Apostle 1 Pet. 3.10 cited out of the 34 Psal. What man is he that would see good days Let him eschew evil and do good let him seek peace and ensue it He may be most certain by this means to be entitled unto the
Doctrine which he would have Titus in his preaching to insist upon with reference to several ages sexes and conditions of persons to verse 11. After which he proceeds to a brief recapitulation of those more general duties wherein all men are concerned of Sobriety Righteousness and Godliness And takes notice of those new peculiar reasons whereby the Gospel doth oblige men to a strict observance of these moral duties namely 1. From that great reward which it doth more clearly propose The blessed hope and that glorious appearing of the great God v. 13. 2. From the assistance which it gives to us by redeeming us from our Iniquities v. 14. Abolishing the guilt and subduing the power of sin which ought to be very powerful motives whereby Christians should be excited to become a peculiar people separate from the rest of the world zealous of good works striving by their fervency and diligence and chearfulness as much to excell others in their obedience as they do in the privileges Having mentioned these great fundamental duties he thereupon subjoyns this exhortation these things speak and exhort and rebuke with all authority These things i. e. especially these more substantial and weighty matters wherein the essence of Religion doth consist in opposition to other smaller points of less evidence or consequence These things speak Be ready to instruct such as are ignorant in these duties and exhort them to a careful observance of them And if any man be so contumacious notwithstanding this instruction and exhortation as to violate these known duties let him be rebuked with all authority Do not deal with such an one in a precarious way but with such a courage and majesty as may become him who hath power in the name of God to command others to observe their duties The messengers of God should not fear the faces of men such kind of matters as these are of that evidence and importance as may well bear a man out to speak with authority and to strike an awe upon the hearts of such as shall gainsay and oppose them And in order to this that such rebukes may be of authority and the more effectual the Apostle adviseth to take special care that no man despise him Not as if it were in our power what others shall think of us For as honor est in honorante so is contempt likewise Men will take the liberty of judging as they please they may through ignorance or malice or envy have mean thoughts of those that are most worthy but tho the form of honour be not in our power yet the matter of it is namely virtuous and worthy actions And we may deserve the esteem of others tho they should be so unjust as deny it to us So that the meaning of this exhortation of not letting others despise us must be so far as in us lies we must be careful not to do any thing which may give occasion to others to have mean and despicable thoughts of us That man's exhortations and rebukes must needs be altogether vain and insignificant who by any unworthy actions hath rendered himself contemptible Whereas if by well-doing we approve our selves to the consciences of others it cannot be but that we shall have authority with them Men must and will stand in awe of us when we demean our selves so as they may have reason to believe that when we are angry God is displeased with them I shall prosecute my discourse upon this Text with all imaginable plainness under these three heads 1. I shall endeavour to shew what despising is and wherein it consists 2. Of what great consequence it is that Ministers should preserve themselves from contempt 3. The means how this may be done And then conclude all with some brief application I. Concerning the nature of despising what it is and wherein it consists It signifies briefly cheap and low thoughts of a person together with a suitable demeanour towards him The most proper object of it is littleness and impotence Whatever we apprehend to be of any kind of power we have a suitable regard to it If it be of a hurtful nature we hate and fear and take care to avoid it But as for such things as are little and impotent not able to do either good or hurt we are not any further concerned for them but barely to despise and contemn them 'T is properly opposed to honouring both of them being originally acts of the understanding in passing judgment upon the nature of things When we do in our minds own or acknowledge the real worth or virtue of any one this is inward honouring when we testify this by our words or actions this is external honouring And so on the other side when we do in our thoughts take notice of and acknowledge the vileness or worthlesness of things or persons this is inward despising which in Scripture phrase is styled counting a thing vile setting it at nought esteeming it as dung When we testify this by words or actions this is external contempt and in Scripture phrase is expressed by kicking at a thing treading it under our feet casting it behind us turning our back upon it puffing at it Both these abstractly considered are of an indifferent nature neither good nor evil in themselves but as they are circumstantiated by their manner and measure and objects Every man should proportion his esteem of things according to the real value of them not calling good evil or evil good Where there is no real worth men may and should despise nor ought they towards such things to give any honour 'T is as much a mans duty to contemn a vile person as to honour them that fear the Lord 'T is true we should abstract betwixt the calling and persons of others There may be a reverence due to the calling when there is none due to the person but only upon account of his calling and 't is a sin in men not to distinguish in such cases But withall 't is so easie so common so natural a thing for the scandal of a person to reflect upon his profession that it shall be put upon his account as being part of his guilt that he hath laid a stumbling block in the way of others by causing them to speak evil of his profession And as things now are in the world nothing can be more vain than for men to think that the dignity of their places will keep up their esteem in the hearts of others without the foundation of real worth in their persons Now amongst all other things whatsoever there is nothing that hath in it so much provocation as contempt 'T is much worse than hatred that supposeth a man to be considerable The Philosophers make it to be the occasion of all anger And experience tells us 't is one of the hardest things to be born even by wise and good men And so much shall serve to be spoken concerning the first head the nature of
life I. Wisdom this makes a mans face to shine and the strength of it to be doubled Eccles. 8.1 Puts a lustre upon a person renders him venerable and amiable conciliates an honour and an awe from those with whom he converseth By wisdom I mean recta ratio agibilium as Aquinas defines it Not only skill in books and things and notions but the art of business directing a man to what is fit and convenient in several cases and circumstances the knowledg of humane nature of the various inclinations tempers interests of men and times 'T is not sufficient for him that would be a Pilot to understand the general Theory of Navigation without the knowledge of particular Coasts and Shelves and Currents and Tydes and Winds 'T is by this virtue of prudence that a man must be enabled to cut off occasion from them that would seek occasion 2 Cor. 11.12 And considering that great variety and inconstancy which there is in the judgments and affections of men the clashings and intanglements of cross interests the several changes and vicissitudes that befall humane affairs I say all these things considered it is not mere integrity without great prudence that can preserve a man in a constant and clear reputation 2. Generosity of mind magnanimity As littleness will render a man despicable so by the rule of contraries this true greatness and largeness of soul must make him venerable By this I mean an inclination of mind to things that are truly great and noble making virtue and true honour the common measure of every thing aiming at that which is great and excellent in every kind of virtue having but a small esteem for any of these external matters because they can add nothing to our inward real worth Every man is endowed with a natural principle inclining him to a state of happiness and hath in some measure both an ability to judge of and a freedom or liberty to apply himself unto those moral actions or duties which are the proper means for the promoting of this end Nor is he upon any other account to be justly praised or blamed but according to the right or wrong use of this natural liberty And therefore according as such a man doth find either in himself or others a constant and firm resolution to make a right use of this so doth he proportion his esteem towards them Preferring this inward greatness this rectitude of mind whereby a man is resolved in every condition to do that which shall appear to be his duty before any kind of external greatness whatsoever And if men did rightly understand their true interests there is nothing more sutable or more advantageous to humane nature than this Magnanimos nos natura produxit ut quibusdam animalibus ferum dedit quibusdam subdolum quibusdam pavidum ita nobis gloriosum excelsum spiritum quaerentem ubi honestissimè non ubi tutissimè vivat We are naturally born with greater and more generous souls than other creatures and therefore for a man to debase himself below the Nobility of his creation may justly expose him to contempt 'T is this that must make a man humble and gentle set him above the common impotences of pride and passion the false disguises of greatness Of which kind of temper it may be truly said non est magnitudo tumor est 'T is this that must keep us from being puffed up with prosperity or dejected with adversity free us from being envious suspitious fearful being secure upon the confidence of our own innocence not being subject to those vehement desires and impatience whereby others are transported Because those things which provoke them seem but little to us and therefore must have but little power over us 'T is this that must make a man prefer an empire over himself before power over others and the opportunity of being helpful to others before the advantage of gaining by them bearing good will to all mankind compassionate affable officious taking all opportunities of doing good to every one Nor is there any other qualification whatsoever that will make a man appear more grateful and lovely even to enemies themselves than this generous frame of mind 3. The third particular I mentioned to this purpose was Holiness of life Which is frequently mentioned in Scripture as a proper means to keep our esteem in the hearts of others and preserve us from being despised They that would be blameless must be harmless carrying themselves as the Sons of God without rebuke Philip. 2.15 And a little before the Text v. 7. The Apostle exhorts Titus to shew himself a pattern of good works that he who is of the contrary part may be ashamed having no evil thing to say of you So again 1 Pet. 3.16 'T is said that a good conversation will make people ashamed to speak evil of us And it was by faith and holiness that the Elders obtained a good report Heb. 11.2 In the 1 Tim. 4.12 There is the same precept with this in the Text. Let no man despise thy youth To which 't is immediately subjoyned as the most proper direction to this purpose but be thou an example of the believers in word in conversation in charity in spirit in purity When a man is careful to say what is good and to do what is honest to speak well and to act better endeavouring to be what he would seem to be avoiding all suspitions and appearances of evil when he is zealous according to his capacity for the promoting of publick good acting sincerely prudently and justly endeavouring to make the times the better for him wherein he lives this will be the most effectual means to make his name honourable and his memory pretious More particularly The demeaning of our selves with all due respect and lowliness to our Superiours is one of those well-doings whereby we are to put to silence the ignorance of foolish men 1 Pet. 2.13 15 18. The proportioning of our zeal according to the real worth and importance of things that 's another Apostolical direction to this purpose Rom. 14.15 16. Having said Let not your good be evil spoken of he presently adds For the kingdom of God is not meats and drinks but righteousness and peace and joy in the holy Ghost whosoever in these things serveth Christ shall be accepted of God and approved of men Being mild and gentle not boisterous and peremptory having the ornament of a meek and quiet spirit endeavouring as much as in us lies to live in peace with all men as being that which gives opportunity to the more calm benign ingenuous operations of religion in the world Wherever these qualifications are they must and will contract at least a secret reverence even from those that may outwardly pretend to hate and despise us I have now done with the three general Heads proposed it remains that I add something briefly by way of application in answer to this case What 's to be done
men who are the Authors of it yet perhaps there may be too much occasion given on our parts for want of that holiness and zeal and prudence and gravity which should accompany our profession besides that many of us do by our sloth and idleness let other men outgo us in those very gifts and abilities which are more peculiarly required to our Calling Now I say that which must promote both the usefulness and the reputation of our knowledge is when our practice and conversation is made suitable to it 'T is not an ability to talk or to dispute of Religion for in these times what man nay what woman almost is there who do's not pretend to skill in this But it is a holy and prudent conversation that must adorn our profession and provoke others to the love of it And there are stronger engagements upon us to this purpose than upon any others Because by our Callings we profess our selves to be amongst those servants who do not only know but are able to teach our masters will and therefore our disobedience shall be punished with many stripes It cannot be denied but that skill in Controversies the Tongues History Philosophy the Arts are all of them not only great ornaments and advantages to particular men but in some sense also necessary for the Church but yet when all is done 't is this practical Divinity that must bring us to heaven that must poise our judgments and settle our consciences and strengthen our comforts and save our souls This must be our rejoycing at the last day the testimony of our consciences 2 Cor. 1.12 that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversations in this world 2. A second Use shall be for exhortation that we would apply our selves to those means which may help to remedy the sorrows and dangers to which those things of themselves will expose us There are divers things of excellent use in Physick which yet cannot be safely prescribed without the addition of some correctives to abate their noxious qualities Such is the condition of this natural wisdom and knowledge which of themselves have many flatuous and corroding qualities but yet being mixed with some proper correctives may be made of singular use and efficacy But you will say what are these other ingredients Why the Apostle doth prescribe a large recipe of them 2 Pet. 1.5 6. Add to your knowledge faith virtue temperance patience goodness brotherly kindness charity The mixture of these other Christians Graces will make our knowledge exceeding wholesome and useful I must not insist upon the particulars only there are two Graces amongst all the rest which I cannot omit being in Scripture phrase styled by the name of wisdom and knowledge and therefore of all others the study of these must needs be the most proper remedies to be applied in this case namely 1. Faith in Christ 2. Fear of God These are properly the graces the other but the gifts of wisdom and knowledge 1. Faith is wisdom unto salvation the other is but wisdom unto grief this leads us unto a practical acquaintance with the Doctrine of our Lord Iesus Christ in whom are laid up all the treasures of wisdom and knowledge Colos. 2.3 Those are but the refuse and the husks of knowledge which are to be had amongst the Creatures the treasures of it are only to be obtained by an acquaintance with the virtue of Christs death and resurrection Though a man should be very well skilled in the way of secular business knowing how to bring about his own ends to raise himself unto power reputation estate yet such an one is but a fool if he be either ignorant or careless how to save his own soul. And therefore if we aim at true wisdom we should make it our chief business to grow in grace and in this knowledge of our Lord and Saviour Jesus Christ. St. Paul was a man of as great abilities as any that we read of bred up at the feet of Gamaliel very well versed in the chief Authors of his time Epimenides Menander Aratus whom he cites upon several occasions of a very powerful and masculine Oratory as may be seen by the effects of it in his discourse with Faelix Agrippa Festus and the men of Lystra who for this reason called him Mercury And for his skill in Languages he spake with tongues more than they all 1 Cor. 14. And yet this learned man notwithstanding all these great abilities doth profess that he desired to know nothing but Christ and him Crucified that is nothing in comparison to that knowledg or nothing but what might lead him to it or further him in it nay he counts all things but loss for the excellency of this knowledge of Christ Iesus his Lord. Philip. 3. ◠2. The second Grace I mentioned is the fear of God Job 28.28 The fear of the Lord that is wisdom and to depart from evil is understanding This is that which Solomon after all his other enquiries do's at last pitch upon as the only remedy against those anxieties of mind which every thing else did expose him unto And he sets down as the utmost result of all his experience that whosoever would be truly happy he must make it his chief business to keep up in his heart a holy awe and fear of the divine Majesty and to apply himself with an humble conformity unto the will of God This he makes the conclusion of his whole Sermon and I shall shut up all with the same advice If you would have your other enquiries and learning made useful and comfortable unto you then fear God and keep his commandments for this is the whole duty of man The End of the sixth Sermon The Seventh Sermon PROV IV. 7 Wisdom is the principal thing therefore get wisdom AMongst that great variety of subjects which Solomon treats of in this and his other moral discourses there is none more frequently mentioned or more largely insisted upon than this of wisdom He himself when he was put to his choice having preferred this before all other things and being so very eminent above all other men for his great abilities in this kind He doth thereupon take all occasions to celebrate the praise of it and to excite others to the love and study of it It is one of his Proverbs to this purpose which I have now made choice to speak of Being a subject amongst all others the most difficult to be treated of partly for the abstruseness of it and partly for the copiousness of it being that which we are still to be learning all the days of our lives And therefore is it no easy matter either to explain the nature or contract the doctrine of it within a narrow compass which yet I shall endeavour to do with as much plainness and brevity as I can The Word here translated Principal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
exult in the apprehension of it v. 9. Then the people rejoiced and David the King also rejoiced with great joy because they had offered willingly and with a perfect heart unto the Lord. They looked upon this work as a thing that was very well pleasing to God and an honour to their Nation and consequently a just occasion of joy and triumph to all the People When Nehemiah Chap. 13.14 had with great industry and success promoted the rebuilding of the Temple he doth upon the reflection of it break out into this expression Remember me O my God concerning this and wipe not out the good deeds that I have done for the house of my God and for the Officers thereof It seems he believed his care and activity in this work to be a thing very acceptable to God which makes him desire that it might be recorded and kept in remembrance to his advantage I might further confirm this Observation by several Reasons I shall mention only two 1. From the suitableness of such kind of duties unto the moral and more substantial parts of Religion The Apostle tells us that the Kingdom of God is not meat and drink but righteusness and peace and joy in the Holy Ghost and they who in these things serve Christ shall be accepted with God and approved of men Rom. 14.17 18. The word Righteousness is frequently used in the Scripture-phrase for the virtue of beneficence and bounty By peace is meant that gentle and charitable disposition whereby a man is inclined to promote the quiet of Societies and good will amongst men And by the joy in the Holy Ghost we are to understand an ability to rejoice in an afflicted estate These are the things recommended to us as being the more weighty and essential parts of Religion 'T is no difficult matter for a man to be zealous about meats and drinks he may do it to gratifie his contentious humour and to endear himself to a Party Nor is it hard for a man to pretend a zeal for Religion by some good wishes or kind words which are cheap things and will cost him nothing but to give testimony of it by bountiful actions that others may see our good works this is that which will make them glorifie God in our behalf and acknowledg that he is in us of a truth It was an humour in the Apostolical times as well as since that men set up for reputation in Religion by their zeal about some Opinions in lesser matters Against which the Apostle cautions Titus This I will that thou affirm constantly that they which believe in God be careful to maintain good works For which he gives this reason For these things are good and profitable unto men Contentions and disputes may please and gratifie mens present humours and passions but they are these works of Piety and Bounty that must promote the more lasting and publick welfare and the general good of mankind 2. Persons thus qualified are supposed to be of an higher rank and degree above other men It is in Religion as in other Professions there are some of a Vulgar sort of an ordinary and common standard and there are others of a taller stature of a higher form and attainments from whom it may be expected that they should adorn and add a luster to their Profession And they are the Virtues of this kind namely a bountiful and charitable disposition towards any publick good work that must raise men to this higher pitch of esteem above others When Araunah offered David freely his threshing-floor and oxen and threshing instruments for Sacrifice 't is said that he did it as a King 2 Sam. 24.23 in a royal and princely manner and David on the other side refused it as a King thinking it unworthy of him to offer unto God of that which cost him nothing v. 24. I shall add nothing further at present by way of confirmation of this Point that which I chiefly aim at is the Application of it I have purposely made choice of this Subject as having a peculiar suitableness to the present state of things in this place God hath been pleased by his late severe dispensations first to destroy the inhabitants of this City by the noisome pestilence and since to lay waste our habitations by a dreadful fire wherein his own Houses those that were dedicated to his Worship did not escape But the devouring fire in the phrase of the Psalmist did come into his Sanctuaries casting down the dwelling places of his name to the ground burning up the Synagogues of God And amidst the other dismal ruins of this place 't is one of the saddest spectacles to behold so many Sacred Structures the Monuments of our Forefathers devotion and bounty laid in the dust I suppose it needless to prove the necessity of Religion to Government or the necessity of Places for publick Worship to the keeping up of Religion Those things are in themselves so plain and obvious that no reasonable man can have any just cause to doubt of them That which I aim at is to excite others by this example of the Centurion to such a love of their Nation and City as may engage them to some effectual care for the building up of our Synagogues And in order to this I would speak something 1. Particularly to such as are Magistrates 2. Generally to all sorts of people 1. To you that are Magistrates of this City 'T is one of the styles belonging to your Offices to be repairers of breaches Publick things ought to be taken care of by publick persons You have already made some provision to preserve mens Proprieties in their grounds to enlarge the passages and avenues whereby the City may be rendered more safe beautiful and convenient for Trading which are good works and such as become worthy Magistrates But these things concern you as you are men and Citizens there are other things to be provided for as you are Christians And I would crave leave to be your remembrancer that some effectual care may be taken for the rebuilding of the Places for publick Worship It would be very convenient that as several Parishes are built up so the repair of Churches should be in some forwardness to which the Inhabitants might resort for the duties of Religion The doing of this will perhaps prove a matter of too great charge to be defrayed by the contribution of the Inhabitants considering their particular losses But if any considerable help could be procured for it from the Publick which there is no reason to doubt of the remainder might be made up by particular Charities And both together might prove sufficient for this great work Nor is there any reason to question but if this business were seriously consulted and vigorously pursued such ways might be offered as might prove effectual both for the building of such a number of Churches as shall be thought sufficient and likewise for the providing of a sufficient maintenance for them
proper office this is He is the Minister of God a revenger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word as in the Text to execute wrath upon him that doth evil saith the Apostle in the next Chapter Rom. 13.4 't is a part this of distributive justice and therefore doth belong to Governours either to the Supreme to whom it doth primarily appertain or to those who are delegated by him who are the Conservators of humane Societies and Guardians of Laws Without such revengers there could be no Government in the world and therefore for private persons to invade their office is in some sense to depose them and consequently to destroy Government Though even such publick persons to whose office this work doth properly belong are not altogether exempted from the danger of this sin Upon which account it is that Governours themselves ought not ordinarily to be Judges in their own particular concernments or at least not to be the inflicters of the penalty upon such as injure them To which may be added that such Magistrates who take delight in inflicting punishment as punishment who do it with insolence bitterness contumely which are against the common Laws of humanity such as do not principally respect the good of the Community and of the offending person but have some secret regard to their own private utility or the satisfaction of their particular anger In such cases the Magistrate himself whose office it is to revenge may yet be guilty of the sin of revenge 3. The third particular observed in the words is a Direction for the better observance of this duty in that clause but rather give place unto wrath That expression of giving place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 date locum is a Metaphorical phrase But 't is such a Metaphor as is not a peculiar Phraseology but is somewhat general and significant in several languages The meaning of it is to yield and submit unto What kind of wrath is hereby intended is another question fit to be discussed There are three several senses that have each of them a fair pretence to the scope and meaning of this place 1. It may signifie the wrath of thine enemy do not immediately fly to an opposition of it but rather withdraw from him that is provoked Dum furor in cursu est currenti cede furori Iacob did so to his brother Esau when he was inraged against him and resolved to kill him 2. It may signifie the wrath of God Do not prevent or hinder that by revenging your self Take heed of invading his Office Leave him to his own work Commit your selves to him that judgeth righteously 1 Pet. 2.23 3. It may refer to our own wrath To the impetuousness of which we must so far give place as not to act any thing upon the instigation of it Respirate in vestro furore neque ruite praecipites donec ira vestra deferveat Let it have some time to cool and abate and take heed of being transported with it Each of these are suitable enough to the sense of the place though the two first seem to be more agreeable to the Reason annexed 4. Which is the fourth particular observable in the words For it is written Vengeance is mine I will repay saith the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which refers to that place Deut. 32.35 and to that Psal. 94.1 O Lord God to whom vengeance belongeth Which is again repeated Heb. 10.30 For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord. And then it follows in the next verse of the Text which is cited out of Prov. 25.21 Therefore if thine enemy hunger feed him if he thirst give him drink Under which expressions of meat and drink are comprehended all kind of necessaries or conveniences which his condition may require Be kind and benevolous to him not only in case of extreme exigence but so often as you have opportunity of procuring any considerable advantage to his condition For in so doing thou shalt heap coals of fire upon his head whereby he shall be either melted into kindness or burnt for his obdurateness Some think the meaning of this passage is to be restrained only to the first of these it being against the chief scope of the place and the highest kind of revenge for a man to aim at the exposing of another to divine wrath and vengeance usually the roughest most obdurate tempers are to be subdued with kindness David conquered Saul this way and melted him into tears of repentance for his enmity against him Nimis durus est animus qui si dilectionem nolit impendere nolit rependere saith St. Austin That man must needs be of a very savage inflexible temper who is not to be bent by gentleness and kindness Some conceive this phrase to be an allusion to the custom of Artificers in their dealing with metals which when they cannot bring to fusion by putting fire under them they use to heap live coals on the head or top of them and by that means do cause them to melt That man is to be utterly despaired of as being without all sense of humanity whom repeated kindness will not melt and dissolve But now because the most usual sense of this expression coals of fire doth denote punishment and vengeance according to the proper importance of it in other Scriptures as Psal. 18.8 12 13. 140.12 and several other places Therefore this sense is not to be wholly neglected nor is it unlawful for a man in a secondary way to have respect unto it And 't is most suitable to that clause in the precedent verse Vengeance is mine Though withal it must be granted that the precept in the verse immediately following of overcoming evil with good doth seem to favour more the former sense And so much for Explication of the Text both as to the Context and the Terms of it The Proposition I would insist upon shall be this Christians ought to be very cautious against this sin of revenge The Apostle doth in this place insist much upon it frequently repeats the prohibition to this purpose which he endeavours to insinuate by the most loving perswasions and to enforce by several arguments to shew of how great moment and consequence this duty is And 't is withal both agreeable to the light of nature and to several other precepts and examples both in the Old and New Testament And first 't is most consonant this to the clear light of nature and such moral principles as are common to all mankind Though I know very well that divers eminent Authors the learned Grotius and others do from hence endeavour to prove the insufficiency of Reason and Philosophy for the discovery and attainment of true virtue Because the wisest and best of the Heathen do indulge themselves in this matter of revenge To which purpose they usually cite those sayings out of Aristotle where he reckons it for a virtue and in another place