accounts the truth of the Doctrine will appear very evident viz. That 't is the duty of Christians to give signal testimony of their equity and moderation upon all occasions of difference and contests with one another There remains only one Objection to be briefly answered and I shall proceed to Application 'T is this How may this consist with that zeal and strictness of duty which we are obliged unto To this it may be answered 1. That zeal doth properly consist in an intention of mind and earnestness of affection in the prosecuting of such things as are our duty and in opposing such things whereby we are hindred in the performance of our duty Now supposing moderation to be a duty a man ought to be zealous for this grace and against all such persons and things as are enemies and hindrances of it So that these things are not opposite but consistent with and subservient to one another And as for that other Branch of the Objection concerning strictness and exactness of duty from which a man ought not to deviate out of compliance with others To this it may be said That strictness is properly a keeping close to the Law Now 't is not the naked letter but the sense and meaning that is the Law And that man may be said to be most strict in his obedience who doth most exactly comply with this A man may violate the Law by observing the Letter and he may keep the Law by going against the letter Now Divine Laws themselves are capable of relaxation which is the meaning of that Proverbial saying so frequent in Scripture That God will have mercy and not sacrifice And therefore much more will humane Laws admit of it There are these three things I would insist upon in the Application of this Point 1. First To enquire whether we our selves are such as the Apostle doth here require Christians to be 2. And then secondly if not that we would endeavour to be convinced of that deformity and mischief which there is in the want of this Grace 3. Lastly that we would be perswaded to be more careful in the attaining improving and exercising of this Grace for the future 1. To enquire whether we our selves are such as the Apostle doth here require Christians to be such as upon all occasions of difference are ready to give signal testimony of our gentleness and moderation There are these two ways whereby this may be discovered namely by the Fruits and Concomitants Vniversality and extent of it 1. By the fruits and concomitants of this virtue Some have questioned whether this word do denote any single virtue and not rather a complexion of many together 'T is certain that there are several other virtues of near affinity to this such as are either the effects or concomitants of this virtue by which the reality of it may be known Of these I shall mention six 1. Mutual forbearance towards one another not taking all the advantages we may have of vindicating our selves making allowance for the infirmity of those by whom we are injured We that are strong ought to bear with the infirmities of the weak and not to please our selves but our neighbour for his good For even Christ pleased not himself Rom. 15.1 We are to comfort the feeble-minded and to support the weak 1 Thes. 5 14 not to be harsh and rigorous towards them 2. A readiness to forgive and conceal the manifest injuries of others when either the glory of God or the good of men either publick or private shall require it of us That very expression which is translated ready to forgive Psal. 89.5 is by the Septuagint rendred by the same word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Long-suffering both with respect to Patience and Hope not easily provoked to passions being slow to anger not suddenly tired or discouraged by the continuance of the things we suffer or the delay of the things we hope for 1 Cor. 13.4 Charity suffereth long and is kind vers 7. It beareth all things hopeth all things 4. Benignity kindness courtesie a readiness to do good to help and shew favour to those by whom we have been injured such an affable amiable carriage as may win upon them not harsh scornful churlish over-coming evil with good a forwardness to promote love and peace with them though it be by receding from somewhat of our own right Being favourable in our interpretation of the words and actions of others Approving what is good in them not aggravating what is evil taking doubtful matters in the best sense chusing rather to offend by too much mildness than by too much severity 5. Aequanimity meekness gentleness such a sedateness of mind whereby a man is not easily transported to any high passions not difficultly appeased especially upon submission and repentance Such an evenness and smoothness of disposition as doth not only serve to attemper anger but to add a sweetness and placidness to our carriage An equal state of mind under the variety of outward conditions without being elated or dejected by them Knowing how to want and how to abound When our hearts are not immersed in any of these earthly things beyond their real worth and usefulness 6. And lastly Easiness to be intreated when a man is exorable without the violence of importunity Not stiff and tenacious in matters of opinion beyond what the great evidence and importance of things doth require Manageing the business of our converse with others without murmurings and disputings Phil. 2.14 This same disputacity or aptness to contend for victory is no small occasion of discord amongst men And on the contrary this willingness to condescend not leaning too much to our own understanding is a special means to promote amity and peace amongst them This very word in the Text being used by the Apostle 1 Tim. 3.3 is there by Beza interpreted to be of the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to yield and submit non facilè contentiosus not easily provoked to contentious disputes nor pertinacious in them Let a man look over the whole Doctrine of the Gospel in the New Testament and he shall find that there is not any other virtue or duty whatsoever so often and so earnestly inculcated as those of this nature as if our Saviour had designed to fix upon these as being the grand Criteria whereby his Followers should be distinguished from all other Sects and Professions of men in the world Now if we desire to make enquiry concerning our own conditions in this respect these are some of those Concomitants effects properties whereby this moderation is to be discerned 2. Another Rule whereby we may examine our conformity to this precept in the Text is the Vniversality and extent of it whether we exercise it towards all men in all times upon all occasions They that are for moderation in the managing of affairs at one time and yet perhaps at another will look upon it as an
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
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
in them 'T is true likewise that there may be much danger in seeking to please men but yet this is an end which we may and should propose to our selves even in our religious conversation Rom. 15.2 Let every one please his neighbour 't is the Apostles advice there and he owns it for his practice 2 Cor. 10.33 Even as I please all men in all things not seeking mine own profit but the profit of many that they may be saved There must and will always be an enmity betwixt the seed of the Woman and the seed of the Serpent but yet this doth not hinder but that we may labour for so much favour in their eyes as may give us advantage of doing good upon them 'T is said of the Apostles that they had favour with all the people Act. 2.47 And upon that account were they so powerful amongst them Some of these things would not perhaps be so proper to be insisted on did not the condition of the times make them seasonable when so many men under the profession of Religion which is now in fashion and therefore easy do indulge themselves in the neglect of moral duties As if the pretences to holiness which do really so much the more ingage to these things might yet serve as a dispensation from them than which nothing can be more uncomely 2. But I hasten to a second Use for Reproof of such persons who are so far from being Ornaments that they are rather spots and blemishes to the Doctrine of the Gospel Such are of two kinds Careless and Scandalous Professors I. For those that are Careless and Barren who are wholly immersed in themselves and the observance of their own humours without any regard to the profiting or pleasing of others There is something in mens religious conversation answerable to the slovenliness of their outward carriage whereby others are made averse and as it were nauseated from conversing with them Such are all selfish morose churlish contentious men who instead of inviting others do rather discourage them from the ways of Religion II. For such as are scandalous who whilst they profess religion do allow themselves in some notorious sins And sometimes commit them under the very pretence of Religion as the Pharisees are accused to devour widows houses that is to do acts of injustice and cruelty under the pretence of devotion and zeal Both these are an abomination but especially the latter which doth involve in it the highest affront and indignity against religion that can be It is really to scoff and despise that to which in appearance we pretend the highest reverence It is to carry Christ about in scorn to be derided by others crying hail King of the Iews and yet spitting upon him and buffeting him Such persons are so far from adorning their profession that they do their utmost to disparage it and make it appear odious What serious man would be invited to own that for a Religion which is professed by men of such false and hateful conversations There are two things I would briefly suggest by way of motive to dissuade men from offending in either of these kinds viz. the Unworthiness and the Danger of such carriage 1. 'T is Unworthy and odious to cast a blemish and reproach upon that to which we owe our own honour to destroy those whom we are bound to love and help The Scripture puts it as a brand upon the loose Sons of Eli Hophni and Phinehas 1 Sam. 2.17 That they caused men to abhor the offerings of the Lord. And nothing can be more hateful than to bring sacred things into contempt It was Iacob's complaint against his Sons Simeon and Levi Gen. 34.30 That they had made him to stink amongst the inhabitants of the Lord. So doth the unworthy carriage of Professors cause the hearts of others to rise up against them with much scorn and detestation 2. And as it is unworthy so likewise is it dangerous you know the several Woes in Scripture denounced and executed against those that give offence Temporal judgements upon their names Malach. 2.9 The Priests that caused others to stumble at the Law are threatdned to be made contemptible and base before all the people And there is nothing more equal than that those who expose religion to contempt should suffer under it themselves Judgments in respect of life Balaam was for this reason slain with the sword because he taught Balak to lay a stumbling block before the children of Israel Numb 31.8 The Sons of Eli were upon the like account slain by the Philistines 1 Sam. 4.11 But that 's not all For besides this temporal death it doth expose a man likewise to Eternal death And 't is but reason that it should be so because the sins of such offenders do extend to the ruine of the souls of others they doing what in them lies to destroy those for whom Christ dyed 1 Cor. 8.11 'T is spoken concerning the abuse of our liberty in things indifferent 't is much more concerning actions in themselves sinful That 's a known Text Matth. 18.6 It were better for a man to have a milstone hung about his neck and to be cast into the Sea than to offend one of these little ones Now if to offend but one and that a little one that is one that is weak in knowledge and faith will expose a man to a certain and dreadful vengeance what then may they expect who in regard of the eminency of their place reputation profession do occasion a more general and spreading scandal both in respect of the number and quality of the persons offended and cause the ways of God to be commonly evil spoken of As if the profession of religion were but a design to bring about some politick ends and as if all men who did pretend to holiness were to be suspected as deceivers if those that brought up an evil report upon the Land of promise were so severely punished being destroyed by a plague from heaven Certainly then the offence and the punishment ought to be estimated to be as much greater here as this heavenly Canaan is better than that earthly 3. I have but one Use more and that shall be for Exhortation to persuade us unto the study of this duty in the Text. That we would every one in our several places endeavour to bring honour to our profession and to vindicate it from those reproaches to which the unworthy conversation of some professors hath exposed it I know not any duty more seasonable to be pressed than this because of those so great and common scandals that have been given in our Times Wherein too many have justifyed all those old Calumnies and reproaches which the malice of the ancient Heathen was wont to charge upon the primitive Christians For our better direction in the performance of this duty you may please to remember what was suggested before That the nature of adorning doth consist in these two things 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
that none of their Incumbents may be put to live precariously upon the benevolence of their hearers I humbly offer this to your consideration as a thing that is your duty and will tend to your honour And I do the rather mention it now because this is the proper season for it while the Parliament is sitting of whose assistance towards so pious and necessary a work there is no reason to doubt And because it will be a business of some time and much consideration to enumerate and digest all such particulars as are necessary to be provided for and established by Law therefore will it be requisite that this work should be timely set about that there may be sufficient leisure to deliberate and consult about the due management of it 2. More generally to all sorts of people that they would lend their helping hands to so good a work as this is If this Centurion in the Text in a state of Heathenism under his more dark apprehensions of Religion was so forward in these works of publick bounty much more then will it concern us that are Christians not to be backward or defective in them I might if the time would permit press this with great variety of arguments I shall mention only some few 1. 'T is our duty to be bountiful and liberal upon all good occasions and may of right and justice be required of us God is pleased indeed for the better encouragement of men to these things to style them Gifts and Loans which he engages himself to repay but they are Rent and Tribute and Debt upon the due payment of which we hold our Possessions and upon the neglect or non-payment we forfeit our right to them He is the supreme Lord of all we are but his Tenants As in the times of the Law men were to acknowledg his right and dominion by the offering of sacrifice so should they in these times of the Gospel by their liberal contributions towards any good work for with such sacrifices God is well pleased When there is any good occasion offered for our bounty that is the time for the paying of our Rent and Tribute and God doth then require it of us 2. 'T is our interest a thing which upon several accounts tends to our advantage and benefit 1. With respect to our safety The bountiful man shall be delivered in the time of trouble preserved from his enemies strengthened upon the bed of languishment Psal. 41.1 2 3. 2. 'T is a means to promote the interest of our estates The liberal man deviseth liberal things and by liberal things shall he stand Isa. 32.8 i. e. He shall by this means be established and improved in his estate The liberal soul shall be made fat and he that watereth shall be watered also himself Prov. 11.25 Such kinds of works are in the Scripture-phrase compared to sowing which is always in order to an harvest and encrease And he that soweth bountifully shall reap bountifully 2 Cor. 9.6 3. This will promote the interest of honour and esteem amongst others A bountiful man shall be had in everlasting remembrance and his name shall be exalted with honour Psal. 112.6 9. Every one is a friend to a man of gifts Prov. 19. 4. This will be a means to render our prayers and other services acceptable and to entitle us to the Divine favour 'T is mentioned as an argument of Gods designing mercy and kindness to his people when they became duly affected at his displeasure against them in the ruin of their Temple and were willing to engage in the repair of it Psal. 102.13 14. Thou wilt arise and have mercy upon Sion for the time to favour her yea the set time is come For thy servants take pleasure in her stones and favour the dust thereof That Psalm is thought to be composed by Nehemiah when he designed the repair of the Temple and he mentions this as a ground of hope that God would now at last be favourable to his People because they were affected with a sad resentment at the ruins of the Temple and a zeal for the repair of it Where 't is implied to be a mournful spectacle to see the Temple of God lying in the dust under decay and ruin and an argument of Gods favour to a People when he puts it into their hearts to restore such ruins There are several things which men are apt to pretend as Excuses from such kind of duties As 1. The fear of want for themselves to this the Scripture answers that such as are bountiful shall not lack Prov. 28 27. 2. They must lay up for their children Why he that is merciful his seed shall be blessed Psal. 37.15 3. But they are but of a mean condition being put to labour hard for a poor living Neither should this exempt men from works of Charity The Apostle exhorts men to labour with their hands for this reason that they may be able to give to such as need Ephes. 4.28 This indeed will alter the case as to the measure of such mens bounty but will not totally excuse them from it Goats hair and Badgers skins were heretofore esteemed a suitable gift for the poor of the people A brother of low degree may be allowed to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sparingly and a mite shall be accepted from a poor widow But those who are rich in this world should be rich in good works also such were to bestow purple and gold and jewels And in this sense is that Scripture to be fulfilled that to whom much is given of them much shall be required There being no kind of cavil or exception apt to rise up in the hearts of men against this duty but the Scripture doth in several places purposely obviate and answer it I have only this one word to add That we must all of us shortly die and after a few days are past must go to the place whence we shall not return And when we come to lye upon our death-beds then the remembrance of our pious bounty and charity and of the good deeds we have done for the House of our God will minister more comfort to our minds than all the vast Treasures that we can leave behind us upon Earth Which consideration were enough to perswade any one to this duty who is but serious in Religion and doth in good earnest believe what he professeth The Twelfth Sermon PROV XXV 15 A soft tongue breaketh the bone THE Book of the Proverbs is a Miscellany of Sentences full of various and profound wisdom such ruling Sentences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as are fit to have a special authority over a man in the guidance of his affairs They concern all kind of matters the customs vices humours of men the various businesses and conditions of life Quicquid agunt homines votum timor ira voluptas Gaudia discursus And because there is no greater evidence of wisdom which is the thing here professed to