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
never work them over to a hearty conviction and make them true friends With what reason can any man expect those counsels should be effectual which are delivered in such a way as to argue a hatred and contempt of the persons whom we would perswade Though a man be supposed to have the truth on his side and should be able to urge very cogent and strong arguments for the proof of it yet if they should be pressed with scorn and harshness and bitterness the reason of them will not so much enforce as the passion of them will weaken and disparage them It will undoubtedly be the most effectual way to put hard arguments into soft words 2. From the nature of Lenity and gentleness whose property it is to insinuate it self into the hardest things 'T is compared to Oyle which will penetrate and supple more than any other liquor He that goes about to convince and perswade another if he doth so manage it that it may appear he intends kindness to the person whom he would prevail upon that he hath a love for him and doth heartily desire his welfare his work is half done That prophecy Psal. 45.4 Ride on prosperously because of the word of truth and meekness doth refer to the Doctrine of the Gospel and the Kingdom of Christ which by the meekness of its professors was first propagated and became triumphant through the Heathen World The true nature of things may be more clearly distinguished when there are no mists or clouds stirred up by the heat of contention Many differences might be half reconciled if they were but mildly debated It was not perhaps without some mystery that Noahs dove brought an Olive branch in her mouth to shew the mutual dependance betwixt these two mildness and peace 'T is the end of anger to bring men to a sense of their fault or be revenged upon them for it now a meek submission is one way of satisfying this end Besides that mild and gentle carriage will discover the weakness and deformity of rage and fierceness and in that respect may be a means to break it in others This expression in the Text concerning the hardest things being broken by the softest may perhaps contain in it an allusion to that ordinary experiment of breaking of Flint upon a Pillow and a Sword upon a Feather-bed when the concussion of a blow is more equally dispersed into all the parts of the body so as to operate upon the weakest It is Hippocrates his counsel that a Physician should alwayes be provided with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lenitives gentle mollifying applications as being of frequent use and great efficacy and they are so no less to the minds and passions of men than to their bodily diseases Before I come to the Application of this Point there are these three Questions to be spoken unto for the clearer stating of it How this Doctrine may consist with 1. Those Imprecations 2. Those severe Increpations 3. The duty of zeal and reproving 1. For the Imprecations and Curses We have frequent example of these in Scripture not only against sin in general as those pronounced in Mount Ebal but likewise against particular persons They are frequent in the Psalms and especially that 109. Psalm and in the New Testament likewise St. Peter to Simon Magus Acts 8.20 Thy Money perish with thee St. Paul to Elymas Acts 13.10 and elsewhere to Alexander the Copper-smith 2 Tim. 4.14 and he wishes they were cut off that trouble the Church Gal. 5.12 Besides the many woes which are denounced by our Saviour himself against the Scribes and Pharisees Now the Question is How these examples may consist with this Doctrine concerning soft words To this several things may be said by way of Answer and Solution which the time will not permit me to insist upon I shall only mention these few 1. Diverse of these Imprecations in Scripture though they are pronounced optatively yet are they to be understood declaratively as being declarations of the true state and condition of such persons They are Verba praedicentium non vota imprecantium as St. Austin speaks The Hebrew Phrase in those places which are rendred as Imprecations being as well capable of the Indicative future as the Imperative Mood and sense 2. Those who used these Imprecations were such as were extraordinary Persons endowed with the Spirit of discerning whereby they were enabled to judge of the incurable state of those with whom they conversed There are some that are cursed Children as the Apostle speaks 2 Pet. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filii maledictionis execrandi homines and to such curses are reserved as their due portion And therefore no wonder though such as had an extraordinary Spirit of discerning their true state do use imprecations against them which yet can be no warrant for other persons to imitate As none but the Magistrate may use the Sword for revenge because of his publick station and calling whereby he is authorized for it so none but extraordinary Prophetical men should use these maledictions If others shall presume upon it because of their example they will justly fall under the rebuke of our Saviour Luke 9.55 You know not what Spirit ye are of The ordinary rule prescribed for mens practice is that of Matth. 5.44 Rom. 12.14 Bless I say and curse not 3. We are to consider the motive or affection upon which such imprecations as we read of have proceeded which were not carnal or rash anger or desire of revenge in reference to any particular hurt or injury against themselves the usual occasions of them in other men but Spiritual and Divine respecting the interest and cause of God and zeal for his glory In our own cases we are taught to be patient and long suffering praying for our persecutors 4. The wishing of evil directly to any under the notion of evil must needs be malice and can never be lawful Not but that 't is lawful to pray for such things as by way of consequence will necessarily imply a blasting and kind of malediction upon the attempts of others which is no way inconsistent with the true happiness of their persons The wishing of such kind of temporal evils as tend to the preventing of greater evils or else are to be inflicted by way of correction and vindicating of Divine Justice are not opposite to the rules of Charity 'T is lawful for us to wish conditionally some temporal evils upon our selves by way of correction and restraint from sin that God would rather afflict us than suffer sin upon us and consequently we may wish the same to others the love of our selves being the rule and measure of our love to others Of this nature was that petition Psal. 83.16 Fill their faces with shame O Lord that they may seek thy name This is not to pray against them but for them We may likewise pray against the unjust actions and attempts of our enemies Acts 4.29 And
to be united in these great things of righteousness and peace and joy in the holy Ghost 'T is not the pouring of a liquor from one vessel to another that takes off its sourness and acrimony without such a mixture as may enter into it and alter the nature of it If men would make this to be their great design and business to strive who should be most righteous and peaceable and patient other contentions amongst them would quickly vanish 4. A man may insist so much in the vindication of some truths and duties as thereby to bring a prejudice upon Religion He may do the Devils work by his endeavours to promote such things as are in themselves right and true I mean such contests as concern points of the same or the like nature with those of meats and drinks in the Text. But what then may some say should we be of no opinion in such things Must we all turn Scepticks and be indifferent to every thing as if there could be no certainty I answer by no means nothing less every man should endeavour to have a full persuasion in his own mind concerning the things in difference And when he doth well understand them he should be ready to assert and maintain them as occasion may be offered and so far as the nature of the things will bear Only herein lies the great difficulty which will require much Christian prudence and consideration to the stating of it namely how to proportion our zeal aright in reference to several truths which I shall particularly speak to in the next Use. II. Use of Exhortation 1. To be cautious and considerate in the right managing of our differences about these lesser things There was never any Age wherein contests of this nature have not been in fashion tho perhaps never so much as in ours And therefore it will the more concern us to regulate our prosecutions and demeanour about them In order to which these two things are to be well weighed and considered namely the Evidence and Importance of the things in question 1. For their Evidence Every truth whether natural or revealed is not alike evident some are more obscure and doubtful than others And because the evidence of things is the ground and formal reason of our assent to them therefore 't is our duty to proportion the degrees of our assent to those of our evidence Not to be doubtful in things that are clear nor to be confident in things that are doubtful but with an equal disposition of mind to submit to every thing according to its clearness and perspicuity In opposition to this there are two extreams which are exceedingly prejudicial to Religion especially in times when controversies and disputes about it do so much abound namely Scepticalness and Dogmaticalness 1. By Scepticalness I mean a willingness and inclination of mind rather to comply with doubts and objections than with proofs and evidences an aptness to pick quarrels with every thing tho never so manifest as if we were not willing that any thing should be certain and established Besides the insolence and pride which is the ground of this disposition there is likewise much of folly and contradiction in it whereby such men do become obnoxious unto that other extream of Dogmaticalness which they affect most to avoid For to look upon every thing as doubtful is to deny the clear evidence of some things and 't is as well dogmaticalness to deny clear evidence where it is as to assert it where it is not 2. By Dogmaticalness I mean a readines to be over confident of the things we are well inclined to an aptness to own every thing for equally true and certain which is professed by that Company or Party of men amongst whom our names are listed when a man receives a whole System of doctrine by the bulk as if every thing in it were undoubtedly true and alike evident without a particular enquiry into the grounds and reasons of things An unwillingness to listen unto any objection which may seem to make against them or to shake their certainty This is a blameable partiality on the other hand and hath in it the like inconsistency and contradiction with the other extream Such Persons hereby exposing the most clear and manifest truths to the suspicion of error by putting more obscure and doubtful matters in the same rank with them 2. The Second thing to be considered is the Importance of the matters in question As every truth is not of the same evidence so neither is it of the same necessity But there are in this respect likewise several degrees amongst them Some things are essential to Religion belonging to the foundation and are therefore necessary to the very being of a Christian. As Righteousness in the Text that is faith and holiness and justice or as it is elsewhere expressed faith which worketh by love Other things are only superstructions and belong only to the well-being of a Christian amongst which some are as gold and silver and pretious stones things of the greatest value amongst men next to life and being others are of a lighter consequence and more remote from the foundation Now herein much Christian prudence will be required to distinguish aright concerning the importance of several truths and duties and accordingly to proportion our zeal for them and our contention about them Not by our remisness to bring down foundation Truths to the same rate with superstructions nor by our forwardness on the other hand to raise up superstructions unto the same value with fundamentals which are the two extreams referring to the importance of the things by which truth it self will be very much prejudiced 1. Too great carelesness and coldness about necessary truths a kind of indifferency about all matters of Religion as if they were all alike and did so far only oblige as the Civil Laws of several Countries did inforce them I cannot say of this extream that it doth encrease Controversies in Religion but it doth that which is much worse it takes away the subject of the question I mean Religion it self 2. On the other side a man may lay too great a weight on some things which are truths and duties And there is nothing more ordinary than for good men when they are once well persuaded of some particular opinion to think they do God good service by prosecuting it with their utmost zeal or by laying greater weight upon it than the nature of the thing requires or will admit But this must needs be of very dangerous consequence For if this course be admitted where shall it end Why may not falshood be obtruded upon us on the same account If we once transgress those bounds which are fixed by the nature of things in respect of their evidence and importance there can be no security against the wildest errors in the world These two things that I have mentioned being soberly considered and impartially applyed to some of our