Selected quad for the lemma: sense_n
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A50326
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A sermon preach'd before the honourable Company of Merchants trading to the Levant-Seas at St. Peter-Poor, Dec. 15. 1695 by Henry Maundrell ...
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Maundrell, Henry, 1665-1701.
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1696
(1696)
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Wing M1356; ESTC R19829
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14,143
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34
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A SERMON Preach'd before the Honourable Company of MERCHANTS Trading to the Levant-Seas AT St. PETER-POOR Dec. 15. 1695. By HENRY MAUNDRELL A. M. Fellow of Exeter-College in Oxford And Chaplain to the Factory at Aleppo LONDON Printed for Daniel Brown at the Swan and Bible without Temple-Bar MDCXCVI To the Right Honourable George Earl of Berkeley GOVERNOR AND TO THE Honourable Company of MERCHANTS Trading to the Levant-Seas Right Honourable c. THIS Discourse at first Preach'd by your Appointment is now Presented to you in a more publick manner in Obedience to your Commands The Defects of it I acknowledge to be such as render it very unworthy of the Patronage to which it is Dedicated but how little soever it deserves your Protection yet it has one Argument to plead for it self That it needs it An Argument which as it seldom fails to obtain your Favour so I hope now it will the rather prevail because it is in Submission to your Order that it is brought under that necessity For tho the blame of its faults be imputable only to its Author yet the Publication of it is wholly yours I am too sensible how ill I have in this mean Performance answer'd the Character given of me to your Honourable Company by some Worthy Members of it my Incomparable Friends Persons of such Improved Knowledge and Exquisite Judgment that it may perhaps be wonder'd how they should come to be so mistaken but you will be the less surprized when you consider That it was a mistake arising from those Virtues in them which are so Illustrious in your whole Society Friendship and Generosity However this Advantage I shall make of their kind Error to use it as an Admonition what sort of Person he ought to be and how well qualified who should pretend to the honour of being your Chaplain And thus far I hope I may assure you That what I want in Learning or Abilities I will endeavour by the Grace of God to make up and supply by Diligence and Probity and Zeal for the Service of God and of your Honourable Society in this Important Station in which your great Goodness has placed me I am MY LORD and GENTLEMEN Your most Obedient and most Faithful Humble Servant HENRY MAUNDRELL A SERMON Preach'd before the Levant-Company ECCLES Chap. VII Vers 16 17. Be not Righteous Over-much neither make thy self Over-wise Why shouldest thou destroy thy self Be not Over-much Wicked neither be thou Foolish Why shouldest thou dye before thy Time THESE words are the Counsel of the All-wise God deliver'd also to us by the Wisest of Men King Solomon And 't is well they come so Recommended since they may be thought to stand in need of so great an Authority to defend them from those Objections which every Man's Reason at first hearing is apt to suggest against them Be not Righteous Over-much neither make thy self Over-wise Is this like the usual Stile and Language of Inspiration Can those Lively Oracles of God's Word whose whole aim it is to advance us to the highest Degrees of Righteousness and Wisdom that our Nature is capable of so far contradict their own design as to bid us not be Over-wise or Over-righteous Can those Sacred Writings which in other places command us to be holy even as he that hath called us is holy Perfect as our father which is in heaven is perfect Here interpose a Caution against Over-much Perfection Or can there be any danger of our ever being Over-righteous the only Rule and Measure of whose Righteousness is to be taken from the Infinite Purity of God himself Where may a man be bold to exert his most Vigorous and Unconfined endeavour without all danger of running into any excess if not in his attempts after these excellent Endowments Wisdom and Righteousness Or admitting it were possible in the Nature of the thing that men could ever be Over-wise or Over-righteous yet where is the Necessity of their being caution'd against these Extremes Are they so Intemperate in their Applications to Wisdom and Righteousness that they need a Bridle to check their too Swift and Aspiring Zeal Do they bring in the Offerings of Righteousness in so vast a store as the Jews did of old their Contributions for the Service of the Tabernacle That it is requisite there should be a restraint laid upon their too profuse Liberality Exod. 36. Happy certainly were those Golden days of Solomon if Wisdom and Righteousness so abounded And have we not now reason to cry out Oh! that men would but be Wise and Righteous enough rather than to use this caution of Solomon Be not Righteous Over-much neither make thy self Over-wise Again Be not Over-much Wicked Is this also a command becoming the Purity of the Word of God Does the Divine Law allow us to be Wicked in a lesser Degree provided we are not Over much so Is Wickedness so harmless a thing in its own nature that like Wine it is forbid not in the use but only in the excess of it Or is there any measure of Sin that is but enough seeing all that we are here forbid is no more but only this Be not Wicked Over-much These are Exceptions that are apt naturally to arise in men's Minds against the words that now lie before us for what Degree of Righteousness or Wisdom can be so great that it may be condemn'd as Over-much or what Degree of Wickedness so little that it may be acquitted as not so It will be necessary for me therefore before I prosecute my Discourse any further to insist a little upon the Vindication of my Text and to explain it in such a sense as may not be liable to these Objections but more agreeable to the Holiness and Dignity of the Word of God whereof this is a part Tho I do acknowledge some Orthodox Commentators have interpreted these words only in a Moral sense and have so understood them that hereby the highest true Degrees of Righteouss and Wisdom cannot be in the least condemned but only the unreasonable Affectations and arrogant Ostentations of both and a censorious Pride and rigid severity toward other men arising from a Presumption of our excelling others in them Yet because I find divers other sound Interpreters have explain'd my Text in a larger and more Spiritual sense with reference to the principal Duties of our holy Religion I think it more proper for my present business in this Religious Assembly to consider it chiefly according to this latter Interpretation In order to which be pleased to observe That these words Righteousness and Wisdom are very frequently used in Scripture to denote not only those particular Virtues but the intire body of Religion with respect both to the Knowledge and Practice of it According to which sense he is a Righteous man who exercises a becomming Zeal in the whole practice of Religion and he a Wise man who is well instructed in its Principles and Mysteries But now if this
be the meaning of these words here in my Text how can the Preacher's prohibition be justify'd How is it possible for any one to be too Zealous in the Practice of Religion or too studious to make himself Wise and Knowing in the Principles of it I answer That it is true indeed the Knowledge and Practice of Religion are things of Infinite and Eternal Importance to us and do therefore both require and deserve to be made the Subjects of our most vigorous Zeal and Application But it is no less true also that there are certain Excesses and Irregularities which men are prone to fall into even in these most weighty concernments upon account of which they may be censured as Over-wise and Over-righteous For 't is a Maxim well known and approved amongst the Moralists That Virtue consists in a Mean or Mediocrity between two extremes and the holy Scripture suggests to us the same instruction when it recommends to us amongst its other Precepts the Duty of Moderation as a kind of Regulation and Government to be appli'd to all the other Offices of Virtue and Religion which rule of Moderation holds good in reference even to these most precious Qualifications of Wisdom and Righteousness There is a certain Measure and Government to be observ'd in our practice of them without which our very Wisdom will become absurd and our Righteousness impious According to that just censure of the Poet Insani sapiens Nomen ferat Hor. lib. 1. Ep. 6. equus iniqui Ultra quà m satis est Virtutem si petat ipsam For the illustration of which Principle in Morals we may borrow a resemblance from Natural things Our food we know if moderately taken is the nourisher and sustainer of our Life but if used unseasonably excessively irregularly it turns to our Disease instead of our Refreshment Physick when skilfully appli'd relieves the pains of the languishing Patient and repairs the decays of his ruinous Tabernacle but when used without due Measure Art and Regimen it takes part with the Disease which it was design'd to cure and under the pretences of a Remedy proves to be a Poison The natural heat of the Body when it is temperate and even and actuates the Blood with a regular Circulation is Health and Vigor and Life But the same Heat when it becomes feaverish and raging destroys that Body which before it animated and the Patient dies with the Excess of his very Vital Flame Thus in like manner Righteousness and Wisdom are the Food of the hungry Soul the Physick of the Sick and the spiritual Heat and Life of the Mind But then also if in relation to those so necessary Perfections we exceed the bounds of Sobriety and Moderation that Food oppresses that Physick poysons that Heat inflames and enrages our Souls Without that necessary mixture of Moderation our Righteousness degenerates into a Furious Zeal Superstition and Bigotry and our Wisdom into Prophaneness Presumption and undue Curiosity Now to restrain us from all these and the like excesses is the principal part of the Wise-man's Prohibition in the former Verse of my Text Be not Righteous over-much neither make thy self over-wise The other Branch of the Prohibition is Be not over-much wicked neither be thou foolish Which Words are not to be so understood as if they forbad only the higher degrees of wickedness and yielded an indulgence to sins of a lesser size For there can be no instance of Vice so inconsiderable either in its Measure or its Quality as to find any toleration allow'd for it in the Law of God But the being over-much wicked relates to the duration of Sin and not to the degree of it and forbids a long persistency and hardness in Wickedness and not only the more heinous and exorbitant acts of Impiety This Exposition is sufficiently warranted by the Septuagint Translation of this place in which the Word here render'd Foolish is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and properly signifies Hard and Obstinate according to which Interpretation we may best understand the Words of the Wise-man when he bids not to be over-much wicked neither to be foolish From this account which has been given of the Text we may now perceive that it contains in it no such strange and unwarrantable meaning as we were apt in our first thoughts to imagine Since it appears that the Prohibition here brought against over-much Righteousness and Wisdom tends not to discourage us from applying our selves vigorously and faithfully to those great and important Endowments but only to restrain us from those Excesses and Irregularities which we are apt to run into in such applications Nor is the Precept against over-much Wickedness intended to insinuate any such favourable opinion of Vice as if the lower degrees of it were harmless and allowable but rather to deter men from a long obdurateness and obstinacy in sin I shall observe therefore in the Text a Caution given by the Wise-man against Three dangerous Excesses The two former incident to the Good and Religious man the Last to the Wicked and Irreligious The Good Man Solomon cautions 1st Not to let his Zeal for Religion be immoderate and furious Be not righteous over-much 2dly Not to let his Enquiries into the Mysteries of Religion be too curious and presumptuous Neither make thy self over-wise Both which Cautions He backs with this Consideration Why shouldst thou destroy thy self The Wicked Man He warns against a long and obdurate Persistency in Sin Be not over-much wicked neither be thou foolish Which warning He enforces by this Argument Why shouldst thou dye before thy time These Three Cautions I take to be the principal and most useful matters contained in the Text And to illustrate them very briefly and enforce them by the Arguments annex'd to them will be as much as I shall be able to dispatch in the Time that is allow'd for my following Discourse I begin with the first of these Cautions viz. Let not thy Zeal for Religion be Immoderate and Furious Which is the Counsel implied in these Words Be not Righteous over-much This is Advice very seasonable to all men and at all times it being an universal Error too often in some measure visible in every Society and Party of men to be transported into an Excessive Zeal for the Patronage and Promotion of their own Persuasions Whatever Religion men have been train'd up in 't is natural for them to be fond of it afterwards That fondness will as naturally incline them to wish well to it That kind Wish to a Zeal and Endeavour for its Increase and Propagation And it must be acknowledg'd that this Zeal so long as it contains it self within the bounds of Sobriety and Moderation is so far from being culpable that it is a Charitable and Generous Disposition And indeed Religion is so near a Concern and so engaging that 't is impossible for a man who really has any to be indifferent towards it or not affected for its Honour and