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
ever he retracted But that it would in many respects be inconvenient to uncover their nakedness And those amongst us in these days who either really are or are esteemed to be the great Luminaries of Religion they are not greater than the Fathers were in their times Many of the superstructions which they lay out so much care and cost upon will prove but mere hay and stubble when they come to a trial by fire I shall but mention these two Reasons of the Point 1. From the nature of Man to which nothing is more incident than frailty and error He was a good man that said Who can understand his errors not only of his practice but his judgment too And he who in another place In many things we offend all If any one should say he hath no error That man hath not the truth in him Now if mens integrity in the more substantial parts of Religion did not secure them notwithstanding these errors and failings no man living could be saved 2. From the nature of Religion which comprehends under it things of several natures and degrees There are some things essential substantial fundamental other things circumstantial accidental Religion is compared to a building it is not a covering of the roof with thatch or leaving a flaw in the wall but only a failing or breach in the Foundation that will cause the fall or ruine of it Again 't is compared to a new life and nature Now it is not a blackness of the visage or deformity of the members nor every hurt or wound of the body that shall prove mortal so long as the vital parts remain sound and intire And on the other side a hurt in the vitals would prove mortal tho the countenance were never so beautiful But 't is a principle this so very obvious and plain and without any dispute that it will be needless to insist any longer upon the confirmation of it In the Application of this Point I shall insist only upon two Uses of Examination and Ehxortation I. For Examination If it be so that some things are of such absolute necessity to our happiness it will concern us then to examine and judge our selves by these things Nothing is more desireable than for a man to know upon good grounds the truth of his own estate and condition in respect of his interest in the kingdom of God and nothing can better discover this than our serving of Christ in righteousness peace and joy in the holy Ghost 1. For Righteousness by this I told you before we are to understand an universal conformity to the moral Law both first and second Table with subordination to the grace of faith Now this as it concerns the duties of the first Table is properly called Holiness and as it refers to the second Table Iustice or righteousness who even allows himself in a neglect or violation of either of these whatever he may think of himself is not accepted of God 1. As for Holiness we are told expresly that without it no man shall see the Lord. And elsewhere 't is said the pure in heart shall see God He that doth either generally omit or neglect the duties of Gods worship and hath not an holy awe and dread upon his mind towards matters of Religion but can deal with sacred things with the same slight and common affection wherewith he manages other ordinary matters hath just reason to suspect himself as coming short of the kingdom of God 2. And so likewise for that other righteousness of the second Table referring unto Iustice in our dealings with one another Tho the having of this be not enough to entitle us to the Kingdom of God yet the want of it is enough to barr us from it 'T is so sutable to the light of nature so necessary to humane society that there is not any one kind of failing that doth more scandalize the profession of Religion or render it less approved amongst men than offences of this kind especially such as are done upon pretence of Religion 2. As for Peace Our Saviour tells us Matth. 5.9 The peace makers ' shall be called the children of God By this shall all men know that ye are my disciples if ye love one another Where as there is envying and strife and division amongst you are ye not carnal and walk as men 1 Cor. 3.3 The Apostle makes it his business Gal. 5.19 to set down such marks whereby men may judge of their conditions both in respect of the fruits of the flesh and of the spirit And amongst the fruits of the flesh he hath no less than seven several expressions to this purpose Hatred variance emulation wrath strife sedition envyings And then he subjoyns ver 21. They who do such things shall not inherit the kingdom of God And in the next verse when he comes to reckon up the fruits of the spirit he mentions but nine particulars and of them there are six that refer to this grace The fruit of the spirit is love peace long-suffering gentleness goodness meekness against such there is no law The New Testament is so frequent and so express in this point that a man of an unpeaceable contentious spirit must very grosly delude himself to build his confidence upon his zeal in lesser matters with the neglect of this 3. And so in the third place for joy in the holy Ghost that is a cheerful and sedate temper of mind under all outward dispensations though cross to our particular hopes and desires as being secure of our interest in him who hath the management of all times and events at his own disposal and hath engaged himself by promise to order them so as that they shall prove for the best to those that love him This is a duty frequently insisted upon in Scripture and 't is one main branch of that life of faith which is proper to believers And therefore those froward peevish professors who are never contented with any estate but are always complaining apt to interpret every thing for an injury and unworthy dealing towards them have upon this ground just cause to suspect themselves of much impotence unbelief pride want of that lowliness and meekness of spirit which the Gospel doth require If upon a strict enquiry we find our selves willfully grosly negligent in these more substantial things we have just cause to suspect our conditions II. I have but one Use more for Exhortation with which I shall conclude this Point To quicken and stir us up to lay out our strength and zeal for the promoting of these things both in our selves and others There cannot be any more effectual motive as to our selves than what I have already insisted upon that nothing else can secure us without these and that these will secure us without other things But besides these things in reference to our doing good unto others will be more effectual than any other abilities whatsoever They are singular advantages for
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
the controverted Points such things are no indication of a mans good or bad state and therefore you ought not to judge of mens conditions by them but in those more weighty and substantial duties of righteousness and peace and joy in the holy Ghost whosoever lays out his strength and zeal in things of this nature shall be sure though he do mistake in other matters to be both accepted of God and approved of men That 's the connexion of the words The Text contains a description of those chief things wherein Religion consists 1. The thing described 2. The description it self By that phrase the Kingdom of God is meant Christianity or the state of Religion under the Government of the Messiah which was by the Iews commonly styled the Age of the Messiah or the Kingdom of God according to that famous Prophecy of Daniel c. 2. v. 44. That the God of Heaven should set up a Kingdom which should never be destroyed but should stand for ever Conformably whereunto the Apostle to the Hebrews c. 12. v. 28. calls the state and dispensation of the Gospel a Kingdom which cannot be moved This is described both by the Matter Principle and Effects of it 1. The Object matter wherein it consists and that both Negatively and Positively 1. Negatively 'T is not meat and drink that is it consists not in or is not to be judged of by those more circumstantial parts of Religion referring to external observances which as to the acts of them may be performed by all kind of persons whether good or bad and do not necessarily suppose or require any habitual goodness to the doing of them Not but that 't was a sin to neglect these under the law and 't was a duty to be rightly persuaded concerning our liberty from them under the Gospel but yet not of such moment or consequence that a man might hereby judge of his own or anothers state 2. Positively but in righteousness and peace and joy in the holy Ghost That is in such internal habits and dispositions of the soul whereby the mind is renewed and changed and made conformable to the image of God particularly 1. Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is twofold 1. Imputed styled the righteousness of Faith Of which the Apostle had treated at large in the eleven first Chapters of this Epistle 2. Inherent that is such a sanctification of the nature whereby a man is carried on to a universal conformity unto the moral Law both in respect of the first and second Table Which latter seems to be more immediately intended in this place because it may more properly be considered under the notion of a duty and is likewise the most obvious and natural sign whereby a man may judge of his estate And is elsewhere called grace in opposition to meats Heb. 13.9 It is a good thing that the heart be established with grace not with meats which have not profited them that have been occupied therein 2. Peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Word also is capable of a twofold sense 1. It may signifie a quiet state of mind arising from an assurance of our reconciliation with God In which sense it is to be understood Rom. 5.1 Being justified by Faith we have peace with God This is sometimes stiyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is rather a privilege than a duty Or else 2. It may signify the grace of Peaceableness the desire and study of promoting peace amongst one another a readiness and willingness of mind to agree with such in affection from whom we differ in judgment And this is properly our duty being sometimes styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which tho it be but a branch of that general righteousness signified in the former Word yet the Apostle thought fit to specify this in particular because of its suitableness to the business in hand And that this is the proper sense of the Word in this place may appear by v. 19. where he returns again to a further enforcing of this duty Let us therefore follow after the things which make for peace 3. Ioy in the holy Ghost This phrase likewise is capable of a twofold sense 1. It may signify a blessing or privilege consisting in the enlargement of the Soul by the shining in of the light of Gods Countenance when he is pleased to shed abroad a sense of his love in our hearts and by that means to fill us with joy unspeakable and glorious Or 2. A Grace or duty which Christians are bound to labour after and to attain And that is quiet submission to every dispensation of providence an ability of rejoycing in an afflicted estate as being acted by principles above these sensible things This is elsewhere styled rejoycing in hope Rom. 5.2 12.12 And in another place 1 Thes. 1.6 the Apostle doth particularly explain what he means by this joy in the holy Ghost namely the bearing of affliction with joy ye received the word in much affliction with joy in the holy Ghost 'T is styled by this name for its opposition to the joy of the World which is grounded only upon external prosperity whereas that which must support a man under an afflicted estate is something of an higher nature 2. Religion is here described by its principle or end whosoever in these things serveth Christ. There must be a serving of Christ in these things that is 't is not the mere performance of such moral duties as are of natural obligation unless they be done in obedience to him as our Lord and Lawgiver and in reliance upon him for his pardon and acceptance as our Priest and Saviour that can make us acceptable to Christ or entitle us to the name of Christians 3. From the fruits and effects of it It renders a man acceptable to God and approved of men 1. Accepted of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-pleasing to God 'T is the same with that Word Acts 10.35 In every Nation he that feareth God and worketh righteousness is accepted with him 2. Approved of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is an expression frequently applied to gold to signify its purity and excellency and to money in general to express its currantness So the Septuagint Gen. 23.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 currant money And from thence 't is translated to signifie the integrity of persons such as pass for currant and approved amongst all sorts of men The Words thus explained may very properly afford these three Observations 1. That there are some things in Religion wherein a man may be very forward and zealous and yet fall short of the Kingdom of God 'T is not meat and drink 2. There are other things in Religion wherein if a man be faithful and sincere he shall be accepted by God tho he should mistake and fall short of his duty in other things But righteousness and peace c. 3. The Reason why Christians of several persuasions are less approved
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
protection of God For the eyes of the Lord are over the righteous and his ears are open unto their prayers And safety from men For who is he that will harm you if you be followers of that which is good The End of the Third Sermon The Fourth Sermon TITUS II. 10 That they may adorn the doctrine of God our Saviour in all things ST Paul having by his Preaching laid the foundation of a Christian Church in Crete or Candia and not having leisure to reside amongst them for the farther building them up in their most holy faith by reason of his employment in several other places to the care of which as being the Apostle of the Gentiles he was engaged he doth depute Titus in his stead And for his better encouragement and direction in those ministerial employments committed to him he writes to him this Epistle consisting besides the preface and conclusion of so many parts as there are Chapters which are three The first being concerning the ordaining of elders or Bishops with some animadversions against such as did trouble the peace of the Church The second concerning those particular duties that belong to the several orders and degrees of persons in a Family The third concerning the common duties of Christians in general The Text is under the Second of these Heads wherein Titus is instructed in that sound doctrine as'tis styled v. 1. whereunto he was to exhort several Ages Sexes and Orders of persons in an aeconomical relation Aged men have their lesson v. 2. Aged Women v. 3. Young Women v. 4.5 Young men and more particularly Titus himself as being under that rank v. 6.7 8. Servants v. 9.10 All which Exhortations are enforced by several reasons from the 11 v. to the end of the Chapter That which Servants are exhorted to is a submissive gentleness and fidelity to be obedient unto their own Masters to please them well in all things not answering again not purloining but shewing all good fidelity Which exhortation is further pressed upon them by a particular reason taken from that common duty incumbent upon all believers to bring a reputation upon the Religion which they did profess in the words of the Text That they may adorn the doctrine of God our Saviour in all things That 's the connexion and scope of the Text. There are four Terms which may seem to need explication What is meant by They adorning the doctrine of God our Saviour in all things 1. The Subjects of this exhortation in the word they that is Servants v. 9. By which word is not only meant such kind of Servants as are now in use amongst us Conductitij hired Servants who in other respects are Freemen and can let themselves out to service upon such kind of conditions and for such a time as they shall agree upon But it comprehends likewise Mancipia Slaves such as are bought and sold in the market and reckoned amongst mens goods and chattels For such were many of the Servants in the Primitive times Now because those that are in a servile condition are naturally of a more illiberal rugged and disingenuous temper the Apostle would have such Servants as are converted to manifest a change upon themselves in this respect becoming more mild and gentle in their carriage whereby they should remove that prejudice and scandal that was brought upon Religion by others As if the privilege of their being made free by Christ and having him for their Master might authorize them to be more stubborn and insolent towards their civil relations and not to remain any longer under the yoke of human servitude It would bring a reputation upon the doctrine of the Gospel which they professed when others should by experience find it so powerful upon them as to render those who are in the hardest condition of servitude patient and submissive under their yoke trusty and faithful in their duties 2. The next term to be inquired after is the Act Adorn The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to set a thing off for its best advantage of comliness that it may appear grateful and lovely to the beholders It consists in two things removal of blemishes and addition of ornaments Many things that are of an excellent beauty in their own native simplicities may yet be capable of such supperadditions as will contribute to their further ornament Now men may then be said to adorn their profession when they do studiously endeavour to avoid all such uncomely actions as may bring a prejudice upon it and to do such things as may make it appear most amiable and win over others to a love of it 3. The Object matter in that phrase The doctrine of God our Saviour whereby we are to understand the Gospel which is therefore said to be the doctrine of Christ because he is the chief Author and object of it It being the word of reconciliation by him Now tho it be not in the power of any creature to add any thing unto the beauty of this doctrine which is in it self the wisdom of God in a mystery 2 Cor. 2.7 The glorious Gospel 2 Cor. 4.4 And the light of the knowledge of the glory of God in the face of Iesus Christ v. 6. The riches of the glory of God Colos. 1.27 Which are some of the highest expressions of beauty that words can reach unto And so this doctrine is not in it self capable of any real addition of beauty from us no more than we can add light to the Sun yet God is pleased to esteem and to accept of that as an ornament to it when our conversation is as becometh the Gospel of Christ as the phrase is Philip. 1.27 When men walk sutably to those rules of goodness and purity and meekness which are therein so often insisted upon 4. As for that phrase All things it do's refer not only to those duties of Religion and Worship which do more immediately concern our communion with himself but likewise to the businesses of our conversing with others to our managing of secular and worldly business our very recreations and diversions should not be without a savour of Christianity And we should even in these things give evidence of our faith sobriety and patience and humility and contentedness And so likewise for the duties of our relations even the meanest of them That of Servants who tho they be themselves of the basest and most contemptible condition yet are in a capacity according to their sphere of bringing honour to their profession as well as those that are most noble So much I conceive sufficient for the explication of the words in the Text. Tho the duty here mentioned do by its particular connexion in this place more immediately refer to those that are in the relation of Servants yet it is supposed to be of a more general extent and to reach unto all other degrees and professions for whom the reasons of it will hold à fortiori For if
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
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
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
ingenuity cannot chuse but be either overwhelmed with confusion or melted into compassion by such thoughts as these The Fourteenth Sermon ROM XII 19 Dearly beloved avenge not your selves but rather give place unto wrath For it is written Vengeance is mine I will repay saith the Lord. I HAVE treated of late in a former Discourse concerning the virtue of Moderation shewing the true nature and necessity of it and how seasonable and proper the pressing of it hath been and will continually be for all places and times And more particularly for such as in any revolution are apt to think it least seasonable who for that very reason have more need to be put in remembrance of their duty in this particular Now because this other subject of Revenge is of near affinity to it being in some sense the object of it according to that definition of Seneca where he describes Clemency and Moderation to be Temperantia animi in potestate Vlciscendi A temperance of mind when we have the power and opportunity of revenge Therefore I could not but judg it a very proper Subject to be annexed to the former and this Text as proper to found a discourse upon of this nature as any other In the former part of this Epistle the Apostle had insisted at large upon several points of faith more particularly upon that great Doctrine of Justification In this Chapter he proceeds to lay down certain precepts of Christianity concerning practice and obedience beginning with those that refer to God in the three first verses And amongst them with that which is the foundation of all the rest namely that we wholly devote and resign up our selves unto his spiritual service v. 1. Then he proceeds to such duties as we owe to our Neighbours whether 1. Those that are fellow-members of the same Church partakers of the same faith from ver 4. to the 13. Or 2 dly such as are enemies and persecutors v. 14. Bless them which persecute you and again v. 17. Recompence to no man evil for evil And because 't is a duty this of more than ordinary difficulty very much against the natural inclinations of men therefore he returns again to the enforcing of it in the words of the Text and so to the end of the Chapter The Text is a Dissuasive from the sin of Revenge in it there lye four particulars very obvious 1. An insinuating compellation Dearly beloved 2. The Precept or Prohibition it self Avenge not your selves 3. A direction for the better observance of this precept But rather give place unto wrath 4. A Reason or Argument for the enforcing of it For it is written Vengeance is mine or belongs to me I will repay saith the Lord. I shall briefly explain the several Terms 1. The Compellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dearly beloved 'T is but one word in the Greek but because of the special Emphasis of it signifying the most cordial love therefore is it thus rendred in the English And upon this account 't is usually ascribed to an onely child so the 70 translate that place Gen. 22.2 Thine onely Son thy dearly beloved Son In which sense 't is frequently used by other Greek Authors Homer Plutarch and others as divers Criticks have observed It signifies the dearest and most intimate affection The Apostle doth use it both here and in several other places that by so mild and obliging a compellation he might the better insinuate and prevail with those whom he is to perswade Suitable to his own rule In meekness instructing those that oppose themselves 2. The Precept or Prohibition it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non vosmet ipsos defendentes So the Vulgar very improperly both as to the force of the word and the scope of the place There are two particulars to be enquired unto for the explication of this clause What is meant by Revenging Revenging our selves 1. What this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vltio or Vindicta is may be very proper to be discussed because 't is by several Authors used in such various and equivocal senses sometimes for a Passion of the mind so Plato defines it in his Book de Legibus Vindicta est passio justitiae sequax sometimes for a virtue amongst the Catalogue of which Aristotle doth reckon it Eth. lib. 4. And so likewise Aquinas 2. 2 dae making the two extremes of it to be cruelty and too much remission or abjectness And sometimes likewise 't is reckoned for a vice as in the Text and according to the most usual acception of the word And there is reason enough why it may be referred to each of these heads because supposing it to be the first a Passion it must likewise be capable of being both a Virtue and a Vice As there is in every man a natural inclination to vindicate himself from injuries so 't is a Passion that is a natural act of the appetite As this passion is duly guided in the exercise of its acts by the rules of justice and prudence both as to the proper objects acts and circumstances of it so 't is a virtue As it doth deviate from and transgress these rules so 't is a vice Which may be said of all the other passions likewise Anger Love Fear c. Though because of the general proclivity of men to offend in this kind therefore the most ordinary use of the word is in this worst sense That desire which a man may have of occasioning to another some trouble and inconvenience upon the account of injury suffered from him this is not absolutely and abstractedly considered in it self evil but may be both lawful and commendable provided that the thing hereby chiefly aimed at be such a moderate castigation as may be requisite for the conviction and the amendment of the offender a keeping up the authority of Laws and a due satisfaction for the damages we have suffered There being a vast difference betwixt the study of revenge and the endeavour of reparation This latter being no ways opposite to Christian love meekness mutual forgiveness God himself may remit the sin and not hate the person and yet he may correct the offender to vindicate his Law and repair his own honour But now on the other hand when the thing we chiefly aim at is mischief to the person by whom we have been injured though we our selves receive no benefit thereby besides the satisfaction of our own inraged passions Such a wrathful retribution of evil is properly the sin of Revenge whether or no the evil that we occasion to him be either greater or equal or less to what we have suffered from him 2. What by revenging our selves This expression doth direct to the proper agent of that suffering and penalty which we may occasion to another Though persons of a private capacity may seek to bring such as injure them to punishment yet they must not themselves inflict it because there are others appointed to this work namely the publick Magistrate whose
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