that will not as much as bestow upon us a cheap costless externall act of civility It is not likely that that man should run that is so lame that he can hardly move or go Charity bids hope the best provided we doe not see the worst good looks and good words tell us of a good heart which never wanted some kind of expression and surely were many mens hearts truly charitable their looks and their words would be so also a man may very well suspect where he hears bad words and sees bad looks and actions that surely there are bad hearts or else his charity is too fond and mercifull and he seems to me to supererrogate to be over charitable just as his Majesty King Charles the I. was over merciful so that if wee would not forfeit our charity't is requisite we have somewhat to shew for it that we make some outward demonstrations that may Preach to us it is there it is not dead there is some of the holy fire of charity though under the embers and sometimes it breaks out either into the look the tongue or some other way 2. Christians should be courteous not onely to their friends but to strangers yea to their very enemies because in so Doing they become like God they declare and testify to the World that they are the Sons of their Father which is in Heaven that Christians should be the Sons of God and declare and testify to the World that they are is unquestionable it being the flower of our happinesse both to be and to be looked upon as the Sons of God those are the best Christians that are likest God that is to be looked upon as straightest that comes nearest to the rule he is most of a Son which is likest the Father A Son should be nothing else but as it were the picture of the Father the one is the Architype and the other the Ectype The one is as the seal the other is as the Wax a Christian cannot be like God as to equality but he may and must resemble him as to some faint and imperfect adumbrations the voice of the Eccho is but weak but yet it hath something of the sound in it That we are like God and testify that we are his Sons by being respective and courteous not only to friends but to strangers and enemies is as unquestionable This is that which Erasmus hath upon the place This it that which a greater than Erasmus even Christ Jesus tells us vers 45. Love your enemies besse them that curse you that you may be the Children of you Father which is in Heaven for he makes his Sun to rise on the evil and the good and sendeth rain on the just and unjust as if he should have said thus your Father which is in Heaven is good not onely to the good but to the bad all men have the light and warmth off the Sun and if you would be or be thought to be like him the the Sons of so good a Father you most doe so to your lives prayers discourses outward civilities must be extended to all though you my Disciples are so yet testify to the World in this respect you are so to And as for you that are not my Disciples If ye have any desire to be if you would both really be and be accounted Christians what I say to them I say to you love your enemies pray for them that despightfully use you that ye may be the Children of your Father which is in Heaven 3. Christians should doe somewhat more then Pharisees Publicans Heathens the ordinary uncultivated masse of men and therefore they should be civil and courteous not onely to their friends and kindred but even to strangers enemies a Christian if he have any respect either to his Father or to his redeemer or profession should be taller then others by the head and shoulders in piety he should be a great exemplar a coppy to other men they should esteem themselves to doe well or ill as they are either nearest to or furthest off him Pharisees and Publicanes can salute their Brethren but Christians must salute strangers nay even their very enemies in case they doe not a man may put our Saviours interrogatory to them if ye salute your Brethren onely what doe ye more then others doe not even the Publicanes so It is a great shame for you If you doe not more then they but because I am to speak more of this in my other Doctrine I shall wave it here and onely make a word of use The use that I shall make of it briefly is this it may be for the just reproof of all those that are so fare from being civil and courteous to strangers and enemies and such as have injurd them that they are not so to their Brethren or indifferent persons such as never did them any injury These they know not their duties either as to God or man they know not how to demean themselves either as men or Gentlemen or Christian men they seem to have written a bill of divorce both to civility and Christianity they are strangers not onely to Christianity but even to Morality They are worse if we consider either the precious opportunities offered them or the light received then Pharisees Publicans or even Heathens they are so farre from honouring all men that they will honour no man they speak evils of dignities they are unsatified with the present powers thoug it be written with the Sun beam as it appears by their miraculous restauration that they are of God they contemne our Ministry Like so many Swine they trample upon the Pearls of our Doctrine they despise our Persons instead of honouring us for our works sake they never look at us unlesse it be to laugh at us or scorne us and we are as ignorant of a reason as they unlesse it be upon the account of our Doctrines we may say with heavenly Paul they therefore look upon us as their enemies because we tell them the truth You very unjustly and we know not why make us the objects of your scorne and contempt And we you more justly and with a great deal more reason the objects of our pity and prayers we love you and you hate us we blesse you and you curse us we pray for for you and you dispightfully use us and among many others we put up that of our Saviour Father forgive them for they know not what they doe you that hate our counsels will none of our reproofs scoff at us laugh at us may chance at the dreadfull day of judgement to weep and hear that of God in Prov. the 1. 26. I will also laugh at your calamity and mock now your fear is because you hated knowledge and would none of my Counsels deliv'red you by my faithful and impartial servants We could as men subject to like passions as you are laugh at scorne you as much as you doe us but this we
as to the heart of the giver Hence it was that the poor Widows mite was so acceptable she did not only cast her mite but her heart also into the treasury 4. Cheerefully cheerefulnesse it puts a lustre upon an action and makes it amiable in the eyes of God and men God loves a cheerefull giver one that is as willing to give as a poor man is to aske Gods will should be done on earth as it is in Heaven the Angels are said to have wings because of their alacrity and cheerfulnesse the obeying of Gods commands The cheerfulnesse of our countenances should denote the willingnesse of our hearts 5. Affably with a great deal of affability and humanity it is not good to insult over men in misery if we will not relieve them yet we should not abuse them the softnesse of our tongues should denote the softnesse of our hearts We are not onely to give good things but also good words ill is the custome of those that give men good things and bad words it is to be feared that they give out of some sinister end and not out of a fellowfeeling of their Brethrens miseries it is to be feared that where their words are so hard their hearts are hard and unrelenting An act of mercy should be done mercifully 6. Quickly speedly his dat qui cito dat he gives twice that gives quickly We should be as ready to relieve our poor weak sicke Brethren as they are to aske relief Many a man is so long in giving his almes that the poor man dyes before it comes But such slow motions tell us that charity is allmost if not quite dead Questionlesse if we were ready to dye for hunger our selves we would make more haste to the cupboard Prov. 3. 28. Say not to thy Neighbour goe and come again to morrow when thou hast it by thee 7. We must doe good out of a right principle and to a right end Actio bona vel mala est ex circumstantiis circumstances denominate an action either good or bad and of circumstances the end hath not the lest stroke in the denomination of an action Our good actions must flow from a principle of faith and be directed to Gods glory as their ultimate end this is the grand end of all this is that mark at which we ought to aime in all our thoughts words and actions this is that for which man the Epitome of the World and the Master piece of Gods creation was made That action is to no end that is not to a right end A thing is not presently good that is good in it self unlesse it be also well done a thing may be good materially and yet bad formally a Heathen may doe a good action and yet not doe it well then we give aright when we give in obedience to Gods command and that we may testify our thankfulnesse So much may suffice for the fifth thing the manner how we are to doe it I proceed in the 6. place to shew you some of those publicke uses for which we are to lay out our riches some of those publicke wayes of doing good These publicke uses they are either civil or Ecclesiastical Civil when a man layes out his estate for the good of the common-wealth Ecclesiastical when a man layes out his estate for the good of the Church both these wayes of expressing our charity are very commendable have deservedly rendred many famous Aurelius commends Vespasian for a brave Prince because at his own charge he repaired the Capitoll the Temple of peace and the monument of Claudius 't is for Augustus his honour that he found Rome all brick but left it all Marble Trajan deservedly hath the honour of Dions pen because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many necessary works for the good of the Commonwealth Magnificeuce is one of the fairest flowers in a Princes Garland one of the richest Jewels in his Crown Princes formerly were reputed good or bad according to those publike edifices that they had built As good actions to the Commonwealth prove a mans love to it so doe good actions to the Church argue a mans love to Religion and they are no lesse to be commended that have laid out their estates for the good of Churches and Colledges David did not think it became him to dwell in an house of Cedars when the Ark of the Covenant of the Lord remained under curtaines he had a good mind to build God an house And it was not the lest of Solomons praises that he did so that he was a builder of the Temple Gods Children are not transformers of Churches into Barnes and Stables but they are described to be such as shall build up the old waste places such as raise up the foundation of many generations When the Jewes would commend the Centurion to our Saviour they represent him under this notion he was one that loved their Nation and built them a Synagogue He had done them an eminent courtesy and therefore he was worthy to receive one No lesse are they to be honoured that have been Benefactours to Colledges and Schools of learning 2 King 6. 1. When the Sons of the Prophets went to fetch beams for the inlarging of their dwellings Elisha went along with them Eminent was the charity of the ancients this way they did shew us that the Tree of faith was a live by the fruits of their good works The two famous beauties of our Nation Oxford Cambridge had many rich lovers that presented them with large gifts If we may believe Bucero as large as any in the whole World King Henry the VIII and Cardinal Woolsey were Founders of that royall and ample foundation of Christs Church in Oxford Baliol King of the Scots was Founder of Baliol. Sr. William Peter augmented Exceter Colledge Sr. Thomas White Alderman of London augmented and restored St. Johns Mr. Wadham was Founder of Wadham University Colledge had or its Founder Munificent Alfred King of the Saxons and for its Benefactours William of Durham Sr. Simon Benet and divers others The Jewell that is illustrated by the Sun collours the Sun beams The earth receiveth moisture from the akie and repayee it back again in waters it is but just and equall that we should give their memories the honour due unto them that gave us so much Why should not Moecenas have an Horace to tell of his liberality Though he that gives should say nothing yet he that receives sould say some thing though the name of the wicked doe rot yet the name of a Benefactour like a Box of precious ointment smells sweet in the nostrils of all good men The names of our noble and wise Benefactours should not be mentioned with out due respect and liberall Testimonies of their Excellencies It is but just that their names should live that made so many to live O what great cause have we to be thankfull to God for such men and to indeavour to write after
either to the Nobility of their blouds or the Nobility of their soules or to their apparency to the eyes of all or those signall advantages they have above others it highly concernes them to doe somewhat more than others Methinks when you are in an Eclipse you are like the Sun all the eyes of the World are upon you Uzziah-like you have your leprosies written in your foreheads he that runs may read Gen. 6. 9. These are the Generations of Noah Noah was a just man and walked with God what was the flower of Noahs Nobility S. Ambrose tells us He was a just man and walked with God He was perfect in his Generations One Gentleman that is so by piety and vertue either by the word or sword or both is better then two by birth or bloud Et genus proavos quae non fecimus ipsi Vix ea nostra voco But he is the most compleat Gentleman that hath all these perfections a constellation of excellencies He that braggs of his Nobility doth all one as if a stammerer with much a doe should say that his great Grandfather was a good Oratour Sir my great Grandfather was an expert most accomplished person a good speaker a good Captain but for my selfe I doe nothing but wear good cloathes lye drink swear from one end of the year to the other And I have a thousand parasites tell me I do very well and they doe for their own ends even Deify mee Methinks I heare the slighted Arts and Sciences complaining thus against you alas said Logick I am the doore of all Arts and Sciences and will ye not as much as look into the door If ye goe no further I can make you not only men but rationall men I can teach you how to weild an argument how to out wit others and will ye not make use of mee Just as close-fisted Logick had done in comes open handed honey tongued Rhetorick and if any of the Arts and Sciences would speak any thing to the purpose you may be sure she would speaking being her peculiar excellency And what said shee My Lords will you be pleased out of your singular goodnesse to hear a poor maid speak I can teach you not only to speake as ordinary men doe but to speak well I can teach you how to speak in Parliament and to speak so as that ye shall be the admiration of all your auditors And there was never any one in the Parliament that said any thing well but by my assistance Rhetorick had not spoke much though indeed it was much in a little but in comes Soule tuning Musick and thus she said I am that science that Kings and Princes have been ambitious of and doe all my sweet voyc'd Lutes and Violls hang upon the walls untouch'd are they like the children of Israels harpes upon the willowes are they pleased to make use of mee in their publick service and will you not make use of mee in your private chambers Am I a Science for God and yet not for men Are your fingers made for nothing else but bowles and cupps Methinks Lutes and Violls might become them a great deal better Among the rest heare what Mathematicks said I can teach you how to make stately buildings after the Italian Mode pleasant well contrived walkes refreshing Gardens usefull serviceable Ships and if ye will bee so ungentile as to slight all my other Sisters yet methinks you should not slight me for I am that Science that am peculiar to Noble men and if you reject mee you doe not reject one but a great many The Arts and Sciences having had but poor entertainment and answers not so pleasing as they expected they chose Rhetorick for their speaker they prayed her to speake two or three words for them altogether which shee with much boldnesse and somewhat of anger did My Lords we had as it is naturall with Maids to have some thoughts of our own beauties either we are not beautifull or you want eyes as it may be we are not so beautifull as many take us to be so it may be you want eyes There are beauties visible only to an intellectuall eye neither are deafe men to say there is no Musick because they cannot heare it 's sweet and most delicious closes Just as the Maides had done in comes the Mistresse Divinity the Queene of Sciences The first word shee said was Thus saith the Lord I come from that God before whose dreadfull Tribunall ye must all stand though never so Noble O consider that you carry precious immortall soules about you that are better worth than a world lay up treasures in heaven for them believe in Jesus grow in grace prepare for your latter ends act the good stewards O doe not twist your damnation in golden threds O for Gods sake Christs sake your own souls sake heare what I say and if you doe not so and doe accordingly you will be damned to all eternity 3. What do you Souldiers more then others I tell you what you did before you rul'd us with a rod of Iron every one of your swords was turned Scepter and every one of you Tyrant You behaved your selves like an army of Turkes and Saracens rather then like a Christian civilized army you scar'd us into a forced compliance all were afraid of you and you were afraid of all What ever you did before I tell you what you should doe now doe violence to no man but be content with your wages doe not only fight under your commanders banners but also under the banner of Christ fight the good fight that ye may receive a Crowne of Glory So much of the sword men I now come to the Word-men 1. What doe you Divines more then others You are of two sorts 1. They of the Episcopacy 2. They of the Presbytery 1. You of the Episcopacy I will tell you what ye did do you did so well to the admiration and envy of all your neighbours that many whose doings were not so good would needs undoe you Eminency is the object of envy many envied not so much as they said your Greatnesse as your goodnes Now I have told you what ye did doe I will tell you what ye should doe though I know many of you are as humble and meek men as any upon the face of the earth yet some of you would doe very well to get more humility courtesy Among many other vertues which ye have No jewell better becoming the Miter of a miraculously restored Bishop than humility When some denyed that their was any motion the Philosopher walked I would have you now so to walk as that you should tell the incredulous universe that gray-headed Episcopacy is the best of Church Governments 2. You of the Presbytery what doe you more than others Before I say any thing of you I will distinguish Presbyters are of two sorts some moderate and sober and studious of their Countries peace and good others more
hee enquires of them he reproves their ingratitude and expostulates with them in the words of my text Am I therefore become your enemy because I tell you the truth Am I I the Apostle of Christ your teacher your spirituall guide one that watches over you for the good of your soules your enemy you that professed your selves to be happy in my ministery you that thought nothing too good for mee you that loved mee so dearely that if it had been possible you would have pulled out your own eyes and have given them me am I become your enemy because I tell you the truth because I preach the Gospell to you all the truths of Christ more especially that fundamentall truth that we are not justified by the Law as you think and your false teachers suggest but by faith in Christ. I would be loath to be accounted your enemy upon any account but most of all upon the account of truth you should honour mee for the truth esteeme mee for my works sake not hate mee look upon me as your enemy am I therefore become your enemy because I tell you the truth this is the true genuine sense of the words according to Chrysostome Estius Calvin Diodate Perkins and some others compared together there 's no difficulty in them therefore this may suffice for exposition of them they containe in them two things 1. The Gallatians envy and hatred conceived against S. Paul am I become your enemy 2. The ground of it it was upon the score of truth because I tell you the truth The words without torturing and wracking afford these two plain truths 1. That many men look upon them as their enemies that tell them the truth Am I become your enemy 2. That the Preachers of the Word should be truth-tellers Because I tell you the truth First of the first is this That many men look upon those as their enemies which tell them the truth In the prosecution of it I shall use this method 1. Prove it by Scripture 2. Give you some Reasons and Arguments for it 3. Make use But before I come to my proposed method I think it necessary for my more orderly proceeding to give you some distinctions of truth and those that oppose it and the assertors of it Truth may be considered too wayes either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either in it self and as it is nothing else but a conformity between the object and the intellect or else it may be considered by way of accident as it thwarts mens lusts and corruptions if we consider it the first way It is not odious but there is a friendly amity between the understanding and it The eye is delighted with colour the ear with Harmony and the understanding the eye of the Soul is no lesse delighted with truth it being it's natural genuine proper object in this sense Saint Austine affirmes truth to be dear to the intellect but if we consider it the second way as it creates a disturbance in the Commonwealth of mens lusts so it is odious to them the Sun in its self is an amiable and lovely object and Solomon teils us that it is a pleasant thing for the eye to behold the Sun but they that have fore eyes cannot endure to looke upon it truth is a glorius ray from the Sun of righteousnesse It is in it self precious and lovely yet men of corrupt minds and irregular affections doe not love it yea they cannot bear the clearer more piercing irradiations of it this I take to be meaning of Calvin upon the place Veritas odiosa est malitia pravitate eorum qui eam non sustinent audire Truths are either humane or Divine Philosophical or Theological Philosophical such as are cognoscible by the light of nature such as are found out by experience humane disquisition such as we meet with in Ethicks Physicks Mathematicks and Methaphysicks Theological or Divine truths such as are revealed from above such as stream frō the clearer Fontains of the Scripture of the entertainments of Philosophical or humane truths I doe not here enquire truths are either general or particular general such as are proposed in an universall way without application to the conscience or reflexion upon such men or such and such lusts as this vice is to be hated particular such as reflect upon particular men and particular lusts such as sting the conscience as pride coveteousnosse drunkness are to be hated General gliding tansient irreflexive unconcerning truths may peradventure gain tolerable acceptance be looked upon with a more propitious aspect when a particular severer conscience smiting truth may be brow beatē suspected de graded to a meer probability nay it may be flatly opposed contradicted in down right terms Men are either good or bad unregenerate or regenerate unregenerate such as are in the gall of bitternesse such as wallow like Swine in the Mire of their corruptions such as are meerly as they were born regenerate such as are born again such as cleave to Gods commaudements such ss stear their thoughts word and actions according to the dictates of Gods Word and Spirit unregenerate men naturally hate Gods truths and this hatred it doth not terminate in the truth it self but it is extended to the Person that delivereth it as if he were the Author of it and not that God that sent him but with the regenerate truths find more courteous and Christian like entertainments they know whose truths they are therefore they respect and reverence them for his sake and if they doe at any time look upon them superciliously it is in that and so far forth as they are unregenerate and not regenerate as to their unsanctified not to their sanctified part This distinction as to the sense and substance of it I find in Proverbes the 9. 8. Reprove not a scorner least he hate thee rebuke a wise man and he will love thee Men are according to Solomon either devided into scorners or wisemen by scorners we are to understand wicked men by wisemen such as are wise to salvation as for scorners if we reprove them they will hate us but wisemen being rebuked they will love us Though Herod cut of Iohn Baptists head because of Herodius yet Anathan may tell a David thou art the man and he will not be much offended The sum of all is this that unregenerate men look upon those as their Enemies that tell them Divine truth not proposed in general but particularly applyed to their consciences they hate the truth not barely considered in it's self but as it thwarts their sins their unmortified affections and this hatred it rebounds as it were from the truth to the Person This being premised I proceed to the proposed Method 1. That many men look upon those as their Enemies that tell them the truth is clear from these Scriptures Asts 7. 54. When they heard these things they were cut to the heart and the
gnashed on him with their teeth Would you know what things those were you may read verse the 52. They had persecuted the Prophets they themselves had betrayed and murthered the holy one When they heard these things they were cut to the heart gnashed on him with their teeth immediately they stoned him 1 Kings 18. 17. Art thou hee that troubleth Israel the great sin that Ahab and his people were guilty of was the Worshiping of Baal Eliah rebukes them sharply for this sin hereupon they look upon him as an Enemy incendiary and entertain him with this discourteous salutation art thou hee that troubleth Israel pregnant is that place in the 1 of Kings 22. 18. there is yet one Prophet Michaiah the Son of Imlah but I hate him for hee doth not Prophesie good concerning mee but evil In those words there are two things considerable 1. Ahabs hatred of Michaiah but I hate him 2. The ground of it in the latter part for hee Prophesies no good concerning mee so that his hatred was upon the account of his Proyhesy remarkeable is that Text Amos. 5. 10. They hate him that rebuketh in the gate and they abhor him that speaketh uprightly that is they hate their faithful zealous couragious sin rebuking Magistrates that kept their cours of judicature by the gates they connot indure their upright conscientious soul wounding Prophets this is that which Christ tells his Disciples of you shall be hated of all men for my names sake Luk. 21. 17. That is for my truths sake that is they shall hate your Persons hate your Doctrines hate your good lives you shall be the objects of all mens hatred and that for mee and my truth neither is this without reason why bad men should hate them that tell them the truth 1. They are altogether unlike them therefore they hate them as similitude according to the Philosopher is the cause of love so dissimilitude is the cause of hatred as we naturally love those that are like us so we naturally hate those that are unlike us The Wiseman tells us that the righteous man is more excellent then his neighbour more excellent in his judgement more excellent in his thoughts more excellent in his affections more excellent in his principles more excellent in his whole conversation his judgment is more clear discerning his thoughts are more profitable his affections are more heavenly his principles are more Orthodox his whole conversation is more regular conformable to the Divine will The vertues of the good man bid battel to the vices of the wicked his whole life is nothing else but an use of reproof the straightnesse of the one upbraids the crockednesse of the other the one is the subject of the Prince of peace the other Prince of the air the one is of his Father from Heaven the other is of his Father from Hell as our Saviour saith of the Jewes Iohn 8. 44. Ye are of our Father the Divell and his works you will doe he was a murtherer from the beginning and abode not in the truth because there is no truth in him no wonder then that the Divels Children cannot endure truth nor the Preachers of it 2. We look upon those as our Enemies that tell us the truth because they Preach against our interests crosse our designes meet with our corruptions and lusts fire us out of our sins Interest is the great Diana wee all Worship Interest is the Sun that Persian like wee all adore Interest is the compasse by which the generality of men steer it is no wonder then if they hate those that touch them to the quick contradict their concerning profitable pleasing interests if golden mouthed Chrysostom Preach against the emperresse Eudoxia endeavour to reclaim her from Arrianisme shee will be sure to banish him if couragious bold spirited Luther out of zeal to Gods truth Preach against the Popes Indulgences he will let loose his roaring bulls against him hee will write to all the Neighbouring Princes that they shall neither receive him nor his Doctrine or if they doe they should send him to him that hee might punish him for that capital offence of asserting the truth If Demetrius the silver smith perceive that his craft is in danger to be set at naught hee will accuse St. Paul of troubling all Asia speaking against great Diana why because wee know that by this craft we have our wealth if good Iohn Baptist tell Herod it is unlawfull for him to have Herodias hee will cut of his head If Stephen tell the Jewes that they were the murtherers of Christ they will murther him if truth telling Michaiah tell Ahab that hee shall fall at Ramoth Gilead hee will cast him in to the Prison give him the bread of affliction the good soul piercing Divine tells men they must repent believe deny themselves take up their Crosse and follow Christ shake hands with honours profits pleasures all if need require for the enjoyment of Christ who is all in all he tells the sensual drunkard that he must no more un man himself and vomit up his own shame hee tells the Profane swearer that hee must no more tear in pieces the glorious name of his Maker he tells the coveteous Achan that he must no more deify the Creature he tells the proud man that cannot be content with any thing else but a crown or a mitre that humility is the way to Heaven that that ear of Corn that is fullest wayes most downward that God resisteth the proud and geveth grace to the humble hee tells the revengfull Person of that of our Saviour Father forgive them for they know not what they doe he tells the meer morall man which thinks himself to be good enough for Heaven already that except his righteousness exceede the righteousness of the Scribes and Pharisees hee shall in no wise enter into it he tells the disputing Socinian that their is a Sunne though he be blind cannot see it that reason must be laid down at the feet of Religion that it is but commendable for it to close it's eye that faith may aime the better he tells the naturalist that sayes out of nothing nothing can be made that out of nothing all things were made Divinity is not to be mesured by the principles of natural Philosophy but it 's own he tells the Heaven de riding Atheist that he must and dye and come to judgement but he would neither dye nor come to judgement he tells all men of their sins lusts therefore they cannot endure him 2 Pet. 3. 3 4. The Apostle sayes they were scoffers men walking after their own lusts that deny the day of judgement and Saviours promise of his coming 2 Timoth. 3. They resist the truth men of corrupt minds and therefore they resists the truth so much for the reasons they use it I shall make of is briefly this Fathers and Brethren you may see in the clear glasse of my
avoid it now wee had a great many Preaching Bishops before and blessed be God wee are like to have no fewer now This I say not because I am desirous yee should dash upon the rocks but because I would have yee saile farre enough from them 4. That moderation on all hands is a soveraigne salve to heale in all probability the breaches of this uncemented Nation though moderation in Essentialls be pernicious yet in things adiaphorous it 's but peaceable and Christian like Moderation is the silken string that runs through the pearle chaine of graces In things of a middle nature the golden meane is best I am apt to suspect that men which Iehu like drive so furiously have no other spurres but their own interests it was a good saying of one unity in things necessary moderation in things indifferent and charity in all this was the opinion of Calvin in the same controversie Ego in Controversia Anglicana moderationem semper tenui cujus me non paenituit Suitable to this is that of our Apostle Let your moderation be known unto all men I have often wondered that men of the same Nation men of the same Religion as to the maine that aime at the same happinesse should quarrell so much about circumstances They are but circumstances and why are you of the Episcopacy so eager for them they are but circumstances and why are you of the Presbytery so eager against them A man would think that a lawfull decent usefull Ceremony should be no sooner imposed then observed and it would be so did not men love their own private passions and interests more then either peace or truth Ceremonies are the sence and hedge of Religion though they doe not oblige directly yet they doe by consequence and as they are commanded by superiors for then they cease to be things indifferent and we are not to look upon them as bare ceremonies but the commands of Superiours which we are not to dispute but to obey not to doe so were to question our superiors wisdome in imposing and power in executing Rom. 13. 5. we are commanded to be subject for conscience sake therefore Ceremonies oblige the conscience 't is natural with men when they feel themselves unhappy to conclude themselves unwise Surely we have been unhappy in all these times of our distractions and we may very rationally conclude our selves to have been unwise 5. 't is the great happinesse of this Nation to be governed Monarchically both in Church and State this might soon be proved but must I be forced to prove this to a Nation that hath been so long worried with Tyrants and Traytors that made so long surrows in our backs If you have not yet learnt to know your happinesse you are very ungrateful and 't is pitty you should ever have been so happy Me thinks your bleeding wounds not yet fully closed might sufficiently Preach the seasonablenesse of a plaister want of mercy teaches us the worth of mercy the want of King and Bishops all this while me thinks at length should teach us the worth of them would you know the reason of all our miseries it was because there was no King nor Bishop in our Israel and if that be the reason of all our miseries surely by the rule of contraries the other is the reason of all our happinesse that we have both King and Bishop in our Israel Eccles. 10. 17. Blessed art thou O Land when thy King is the Son of nobles and surely if ever Land was blessed in a King ours is and we may say as the Queen of Sheba said of Solomon because the Lord loved Israel he made him King over them because the Lord loved us therefore he made him King over us great also is the happynesse that we receive from the learned and religious Fathers of the Church 't is a question whether a state be more happy in a King or a Church in a Bishop Monarchy being the best of Governments in both Oh how sweetly doe these conspire to make a Nation happy and how do they mutually assist and under prop each other and would you know the original of Episcopacy St. Jerome tells us 't is as old as that Text of Holy Scripture I am of Paul I am of Cephas I am of Apollo for when divisions crept into the Church of Corinth the Apostles for the taking away those that were present and the prevention of such for the future constituted Episcopacy Sound was that of the learned King no King no Bishop no Bishop no King he that strikes at the Mitre doth with the same blow strike at the Crown and wants nothing but power to trample upon both lutes wound up to an equall pitch if you touch one you touch the other he that toucheth a Bishop toucheth a King and he that toucheth the King toucheth the King of Kings and Lord of Lords Oh! that we could at length know our own happynesse and put up no more bramble Governments we have had sad experience how weak sharp they are let us no more despise the Vine and Figg-tree though the Brambles and Thornes doe pretend to bear Grapes and Figgs that they may rule over the Trees And now what remains but that we turn the Doctrine into practise and all become truth tellers Oh! tell the truth in Christ Jesus and lye not your consciences bearing you witnesse in the Holy Ghost Oh! tell not empty speculations palliated falshoods meer propabilities Amphibious uncertainties groundlesse novelties Preach Divine evident useful positive sinne smiting peace preserving truths be not affraid of men but of God Strive not to please them but him let not any wordly advantage what ever cause you to bury the gold of Ophir let not the Majesty of Gods truths stoop to the vices and humours of men tell even a David thou art the man cry aloud lift up your voices like Trumpets and tell the house of Judah of there sins be not ashamed of the Gospel of God for it is the power of God unto salvation think of your honourable calling consider you are the Embassadours of the God of truth you are in his stead and therefore you should tell the truth and he will uphold you in it the Lord your God is with you his wisdome to direct you his power to protect you his strength to support you his goodnesse to maintain you his bounty to reward you buy the truth and sell it not and when the chief Shepheard shall appear you shall receive a Crown of glory that fadeth not away and hear that soul ravishing sentence well done good and faithfull servant enter into thy Masters joy Eccles. 10. 17. Blessed art thou O Land when thy King is tho Son of Nobles WIse Solomon tells us that a word in season is like apples of gold in pictures of Silver what can be more seasonable or gratefull to a Nation so long miserable then a discours of happinesse of the way not only to make it happy but
and to communicate forget not for with such sacrifices God is well pleased We are not only to mind our duty towards God but also towards men we are not only to mind our Neighbours soule but also his body we are not only to offer up the sacrifices of praise and thanksgiving but also of almes and compassion Though we are to mind the one yet we may not forget the other To doe good and to communicate forget not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beneficentiae communionis ne obliviscemini The conceptions of expositors upon these words are differing some affirme them to be different some to be the same Calvin affirmes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communio is larger than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beneficentia and that it denotes any thing whereby a man may help his brother of the same opinion is a learned man of our own Nation he distinguisheth them thus Beneficence saith he is of the heart communication of the hand the one is as the Sun the other as the light proceeding from the Sun But Cornelius à Lapide affirmeth them to be the same Beneficentia communio idem sunt Bishop Hall writing upon that text 1 Tim. 3. 16. To doe good to be rich in good works to distribute to communicate affirmeth that this heap of words shews only the vehement intention of his desire of good works and the indispensable necessity of the performance of them The like may be said here I shall look upon them as either coincident or very little differing In the words we have 1. An act To doe good and to distribute 2. A caution least we should bee unmindfull of an act of such importance Forget not 3. The inforcing Reason For with such Sacrifices God is well pleased To doe good not to think only of doing good but really and truly to doe good Charitable intentions do neither cloath the naked nor feed the hungry To doe good publickly or privately either to Ecclesiasticall or Civill uses to Ecclesiasticall as the endowing of Churches or Colledges Civill as the relieving of the Poore redeeming of the captive To do good whether to thy Brothers soule or body or both Forget not have it alwaies in thine eyes mind it remember it For with such Sacrifices God is well pleased Such sacrifices not the Bloud of Bulls and Goats legall Sacrifices but the Sacrifices of an humble thankfull mercifull heart With such Sacrifices God is well pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Popish writers translate this word promeretur God is merited which Calvine Beza not without a cause doe condemne God is pacified appeased he lookes upon us with a smiling countenance a gracious aspect I shall straine the summe and substance of the words into this one proposition That we are to doe good to lay out to distribute those blessings which God hath bestowed upon us both for publicke private vses to Gods glory the comfort of our brethren In the prosecution I shall use this method 1. prove it by scripture 2. give you some reasons arguments for it 3. shew you to whom we are to doe good 4. when we are to doe good 5. how we are to doe good 6. shew you some publicke uses 7 make use of all 1. That we are to doe good to distribute to lay out our riches for Gods glory and the support of our brethren is cleare from these Scriptures Deut. 15. 7. If there be any among you a poor man and one of thy brethren within thy gates thou shalt not harden thy heart and shut thy hand against him but thou shalt open thy hand wide unto him and lend him in that he wanteth This Text is very full here is a strict precept against close fistednesse our hearts are to be soft and our hands wide open to the reliefe of the poore Further vers 11. I command thee saying thou shalt open thine hand wide unto thy brother to the poore and to the needy in the land I doe not leave it to thy choyce as a thing that thou maist or maist not doe but I enjoyne thee I that am thy maker I that gave thee all I command thee to doe it No lesse full is that place Matth. 5. 22. Give to him that asketh from him that would borrow turne thou not away As God gave thee so do thou give to others and turne not away from him least God turne away from thee Prov. 3. 9. We read there of honouring God with our substance Honour God with thy substance that is do not lay it out upon thy lusts upon vanities but doe some good with it honour God with it Mat. 6. 2. When thou dost thine almes do not sound a Trumpet This Text shewes us that we are to doe almes and when we have done so not to boast of it Luk. 12. 33. Sell that ye have and give almes provide your selves bags which wax not old Lay up treasures in Heaven Give almes make the poor your baggs So the Apostle doe good to all but especially to such as are of the houshold of faith For charity must be extended to all but especially to such as deserve it most such as are brethren in Christ. I shall give one other Text which is instar omnium 1 Tim. 6. 18. Charge them that are rich in this World that they do good that they be rich in good works ready to distribute willing to communicate This multiplication of expressions denotes the earnestnesse of the Apostle and it is usher'd in with charge them That is do not tell them slightly or onely barely acquaint them with it but charge them to doe it Neither is this without reason for 1. We are Gods stewards and therefore we should doe good and distribute That we are Gods stewards is clear from that Text Give an account of thy stewardship Now a stewards work it is dispensation stewards are to be faithfull in that they are intrusted with and to disburse it to those good ends and uses for which the giver bestowed it upon them they are not to lay it out upon lusts and superfluities but to doe good with it and in so doing they doe not disappoint the giver of his end in conferring it upon them But they answer those gracious ends of the giver God hath given us our talents that we may trade with them Luke 19. 13. trade till I come Now this trading it is by improving our talents and laying them out upon the hungry naked sick as is clear from Mat. 25. 35. I was hungry and ye gave me bread I was naked and ye cloathed mee The talents that God hath given us to trade with according to Bonaventure are five which hee tells thus Naturae fortunae potentiae scientiae gratiae The talent of Nature Wealth Power Knowledge Grace By nature he understands all the faculties of our soules by Wealth riches possessions by Power offices and places of authority by knowledge all arts sciences by Grace all the gifts of
the spirit supernaturall habits as faith hope and the rest Had he but added one other and that is that precious jewell time he had given us a perfect inventory of all the goods that the steward is to be accountable for As our gifts must be well imployed and our graces well improved so our goods must be well bestowed We should beloved be like so many fountains still bubling forth the streams of our charity to the refreshing of our necessitous indigent thirsty brethren We should like the Sun be of publick influences dart forth the beams of our liberality to the warming of those that are cold and comfortlesse A rich man like a rich mine should enrich all those that are poore he should Nilus like be beneficiall to the whole country that he dwells in the streams of his liberality should have as many sluces to run through as there are objects for them to run on Every one in misery should be an object of his mercy Diffusivenesse is the best character of the best things the more communicative and diffusive any good is the more good it is Sight the best and noblest of the sences reaches furthest Gold the best and noblest of Mettalls is most extensive As they are the best of things that are most diffusive so are they the best of Christians that are most open handed We are not Lords or treasurers but stewards not Lords to doe what please with those things that God hath given us nor treasurers to keep them and hoard them up for our own use But we are stewards to disburse them for the use of our brethren 2. As we are to be faithful to God so we are are to be just to men and upon this account we are to doe good If we doe not doe good we are not just we doe not render every one his own that which is superfluous and not necessary that is the poor mans and not to give it him is to defraud him of his right that that is his due Prov. 30. 8. Give me neither poverty nor riches but feed me with food cōvenient for me That which is suitable to our calling and convenient for us that is our own but whatsoever is redundant and above that is the poors Matt. 6. 12. Give us this day our daily bread not quailes dainties delicaties excrescencies superfluities such things as may administer fewell to the flame but bread that is whatsoever is necessary for our support and subsistence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not those things that I would have but those things that are convenient for me As the Apostle speaks having food and raiment let us there with be content whatsoever is above food and raiment that is the poor mans portion that which we consume upon our lusts that which we prodigally cast away upon sumptuous banquets fruitlesse visits idle recreations glittering apparel uselesse pompous attendants is the poor mans should be laid out upon him according to that of our Saviour he that hath two coats let him give to him that hath none That is he that hath more than he wants should give to him that is in want He that doth not doe so is in some sense sacrilegious as St. Cyprian de Eleemosynis Sacrilegium est rem pauperum non dare pauperibus It 's a kind of a Sacriledge not to give the poor man that that is the poor mans So that if we would be either faithfull to God or just to men we cannot but doe good and distribute 3. We are all Brethren and therefore we should doe good one to another There is nothing so unnatural as dissention among Brethren nature and grace oblige Brethren to doe good one to another Where may we look for courtesies if not between Brethren The very word it self carries an argument in it Psal. 133. 1. Behold how good and pleasant a thing it is for Brethren to dwell together in unity That Brethren are to doe good to and Symphathise with one ano ther no rational man will once question That we are all Brethren is as unquestionable We are Brethren as God is our Father both by Creation and adoption as Christ is our Brother there is a Spiritual Brother-hood in Christ he himselfe being the elder Brother 1 Pet. 2. 17. Love the Brother-hood if there be a Brother-hood there are Brethren that constitute it for a Brother-hood consisteth of Brethren so in Peter Love as Brethren If thy Brother thirst give him drink if he be naked cloath him though it be hard for flesh and bloud to love an enemy yet me thinks we should love our Brethren as Abraham said to Lot let there be no strife betwixt us for we are Brethren 4. If we have regard to the preservation of humane Society we cannot but doe good one to another Such is our condition in this life that there is a necessity of mutual reciprocal courtesies humane Society is like archbuildings unlesse one stone hold up another the whole fabrick falls in a hop-yard the poles sustaine the hops and they as it were sensible of the courtesy adorne the poles the walls bear up the roof the roof keeps them from wet Thus it is among friends non omnia possumus omnes God hath bestowed all eminencies upon no man severall men have several eminencies that they may prove the more advantagious and helpful one to another the Wise man directs the valiant and the valiant defends the Wise the rich man supplies the want of the poor and the poor takes away from his superfluity the rich man is overloaded the poor man easeth him and me thinks he doth him a great courtesy to bear some part of the burden that hinders him from climbing up to Heaven The head of the counseller directs the hand of the Souldier Vlisses was as good a man as Aiax The Physician gives the Divine Physick for his body and the Diuine gives him Physick for his soul. Many strings though of a different sise if they be well tuned make good Musick If any one could live of himself he might have some colour of living to himself but in that none can live of himself why should he live to himself 5. We are to doe good and to distribute for with such sacrifices God is well pleased Arretius upon this place frames the argument thus Those things that will appease pacify an angry God we are to doe But to doe good to distribute will pacify God and therefore we are to doe good to distribute What should we doe sooner than that which will pacify God render him propitious to us cause him to lift up the light of his countenance upon us Nothing should please us more than that which pleases God So much may suffice for the rationallity and reasonablenesse of the thing Methinkes now I perceive some charitable dispositions in you some of you looke as if you would pitty an object of charity least therefore ye should want objects to exercise your
must not doe because we are not onely men but men of God If we doe to you as ye doe to us what do wee more than others In doing as you doe we are onely you equals but in forgiving you and praying for you we are your superiours And is it possible Are we so odious that we dare not look men in the face Why what is the matter Are we more wicked than others It may be so we are ready to say with holy David pardon our iniquities for they are great With St. Paul we are the chiefest of sinners It is of the Lords mercies that we are not consumed and because his compassions fail not However thus much we can say for our selves with a safe conscience and a great deal of truth And I would you could have said so too we never were the men that swore we would destroy our Countrey that contrived a trayterous seditious antiscriptural engine like Catilines conspiracy for the same purpose Our heads never plotted our Soveraignes ruine our hands were never washed in the bloud Royall we never had the marke of Cain in our foreheads we never obliterated the Holy signe of the Crosse with the signe of the scaffold Nay we were so farre from this that for the prevention of it some of us lost our estates others our liberties others our very lives and some all three and could they have done more I believe they were so loyal they would have done it And when we heard of our Soveraignes unparrallell'd never enough to be lamented death which God knowes we could not hinder or else we would have done it out of a Christian-like Sympathy we did seem not onely to sigh weep sweat bleed but even dye with him You glory in your shame and were it lawful to glory in any thing we would glory in this that we are accounted worthy to suffer as we hope for Christs name sake And now laugh on and enjoy your own follies Egregiam vero laudem spolia ampla refertis So much may suffice for the first Doctrine I proceed to the second which is this that the Disciples of Christ Christians should doe somewhat extraordinary somewhat more than others more than Pharisees Heathens Publicanes or any that say they are Christians whereas their actions tell us they are rather Heathens In the prosecution I shall use this Method first prove it by Scripture secondly by reason thirdly make use 1. That Christians should excell doe more than others doe somewhat extraordinary It is clear from these Scriptures Mat. 5. 20. I say unto you that except you righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye shall in no wife enter into the Kingdome of Heaven Me thinks I hear the Jewes tell me what exceed the Scribes and Pharisees is it possible Surely if any doe goe to Heaven the Scribe must be the one and the Pharisee the other No such matter covetous men gripers oppressours Hypocrites meer outsides painted tombes never goe to Heaven during such However God in his goodness dispose of them afterwards Such were these Scribes and Pharisees which we Christians must exceed or else we shall never enter into the Kingdome of Heaven Amos 3. 2. You onely have I known of all the families of the earth therefore I will punish you for all your iniquities You the Children of Israel which I brought out of the Land of Egypt out of the house of bondage into a Land flowing with Milk and Honey You whom I have known by my judgements which should have taught you righteousnesse you whom I have known by my signal favours mercies you whom I have known by my faithful Prophets rising up early and fitting up late you whom I have known by my soul saving soul searching ordinances I knew you so well and so much that I seemed to know no other Nation unlesse it were to punish it I thought and expected ungrateful Israelites that you should have known the Rock of your salvation I did much for you and I expected that proportionably you should have done much for me but in that you did so little and would not know me I will make you know and that to your sorrow that you onely have I known of all the familes of the earth therefore I will punish you for all your iniquities I will punish you temporally though you doe repent I will punish you eternally if you doe not repent By how much your mercies and advantages have been greater than those of other Nations by so much the greater shall your punishments be There is an excellent place in Luk. 12. 47 48. And that servant which knew his Lords will and prepared not himself neither did according to his will shall be beaten with many stripes But he that knew it not and comitted things worthy of stripes shall be beaten with few stripes For unto whom much is given of him much shall be required and to whom men have committed much of him they will aske the more In this Text we have a Lord and two servants the Lord is the King of Kings and Lord of Lords the two servants they are not Angels but men for their quality the one was knowing and the other not knowing the one knew his Masters will the other did not they both committed things worthy of stripes but the one was more excusable than the other the one had many stripes but the other few and why both being faulty were they not equally punished Because they were not equally faulty the one knew his Masters will the other knew it not and therefore not so blameable Of these just proceedings we have an account given in the subsequent reason for unto whom much is given of him much shall be required Phil. 1. 27. Onely let your conversation be as becometh the Gospel St. Paul writes to Christians to men that had embraced the Gospel and he requires a Gospel-like conversation And what kind of one is that A conversation full of simplicity holinesse peace unity charity not a Pharisaical not a Heathen but a Christian-like becomming conversation such a one as becometh both the Profession and Professours onely let your conversation be such as becometh the Gospel So much may suffice for the proof of it by Scripture 2. Neither is this without reason That Christians should doe somewhat excellent and more than others for 1. They received God hath given them more than others and therefore they should give him more than others doe more than others Luk. 12. 47 48. Unto whom much is given of them much shall be required it is but just and equal that our returnes should be proportionable to our receipts Christians they have God for their Father Christ for their Redeemer the Holy Ghost for their comforter and teacher they are under the continual droppings of the Sanctuary they hear the shrill silver Trumpets of the Temple they are alwayes instructed by good precepts good examples good Sermons good lives tutord by Gods
Word workes judgements mercies providences nay even their very afflictions The whole creation serves them and surely they are blame-worthy if they doe not in a more eminent manner serve the creator Souls in some respect are like bodies some bodies are drawn in bright and orient colours as if nature had made use of a Sun beam for her pensil others are drawn in more dusky coale-like colours The brightest colours have aliquid umbrae and the darkest aliquid lucis If we look into the excellencies of the Soul those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those internal colours of the soul we may see the same God hath given some more glittering souls bespangled with light from the Sun of righteousnesse souls embroydred with all perfections here acquirable He hath been pleased to give others more sad and dark coloured Spirits as the brightest souls have somewhat of a cloud to teach them humility so the darkest have somewhat of a beam to keep them from discouragement and that others may not insult over them Those that have the brightest souls God expects they should shine like Stars in the Firmamēt Let your light so shine that men seing your good works may glorify your Father which is in Heaven God hath open'd the Scholars mouth therefore he exspects his lips should shew forth his praises The rich man is Gods Lord treasurer he is the hand of God and he expects it should be alwayes opened to the necessities of the poor and needy he should be like the mercies of God beneficial to the whole World at once God may accept of Turtle Doves and young Pigeons from the poor but he expects that the rich should bring their Plate Gold and Jewels to the Temple God expects that Bezaliels and Aholiabs that are cunning to work in Gold should not onely build or lay common stones but carve and polish the Tempe Eunapius calls a mean Scholar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a drop of Helicon and surely if a mean Scholar be a drop of Helicon a good Scholar is all Helicon or rather an Ocean of learning And if so God requires an Ocean of service from him an Ocean of service is but propottionable to an Ocean of learning Though the whole World besides be but as the dry heath and barren Wildernesse yet the Chuch is the Eden of the World the Paradise of God and in Paradise if any where God may look for Trees bearing fruit pleasant to the taste Christians should be men of better lives than uncultitated Barbarous Asiaticks Affricans Americans 2. The second argument is drawn from the nature of perfection Christians should be perfect if so thy must doe somewhat more than others for he that is more perfect in his profession than another doth a great deal more than he in it be ye therefore perfect as your Father which is in Heaven is perfect And can a man be as perfect as his Father which is in Heaven No there is a twofold perfection a perfection of of equallity and a perfection of similitude we cannot be like our Father as to the former but we may as to the latter We have onely somewhat like God in us as to every grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be not many times so legible And he that would attain to this perfection must do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat extraordinary somewhat above and more than others That man that would have the World believe that he is one of the best Musitians in it his compositions must be more sweet rare and harmonious than other mens his judgement must be more solidd and piercing his hand must be more commanding he must be all ear and a man would say what ever other mens souls were yet his was nothing but harmony He that would be accounted a rare Painter must draw better pictures than thousands of ordinary Painters can he must so draw a man that it would be a hard matter to tell whether it were the man himself or his picture if any one should come into the room if he did not know the man very well yet presently salutes his picture as deeming it to be the very man himself if he cannot do so he disgraces his profession he doth not doe it to the life He that either really is or would be accounted one of the best Orators in the universe saies thus to his words Goe smite spirits wound soules captivate affections command hearts be victorious make sure of passions he steeres a congregation with an expression he never is look'd upon but either with an eye of envy or admiration or both and he that eyes his auditors gathers by their looks and deportments that their bodies nay their very soules have nothing else to doe for that time but like servants and willing prisoners to wait upon and attend his speeches And it is the great unhappinesse of the universe that it hath not one eare and that chained to his soule ravishing soule enthralling discourses And if it should happen not to be so 't is not because Rhetorick wants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat to perswade but because the Orator wants Rhetorick surely if a man had had the happinesse to have heard golden Mouthed sweet tongued Cicero though he had never seen him he need not aske who it was Cicero would have spoken it had been Cicero though he had spoken not a word about that thing Aristotle was accounted the best Philosopher in the world in his time because he did more than all others and wrote better hence is that deserved commendation of M. Hooker that he had discover'd allmost more of natures Mysteries in the whole body of Philosophy then the whole series of ages since hath in any particular member thereof The Christian that would be perfect must do more then Pharisees Publicans Heathens Ordinary Christians He is more Eagle-eyed in spiritualls then others his judgement is more solid and searching his thoughts are more orderly and harmonious his affections are more spirituall and Christ-like his whole conversation is more becoming the Gospell than thousands of other mens his whole life is nothing else but a continued Sermon He is full of Faith patience humility heavenly-mindednesse contentednesse mortification of sinne moderation of passion and he knows very well how to rule his tongue which is no small matter And were the Bible and all graces lost which God forbid we might find them all in him though not in their perfect degrees yet as to all their parts not only inchoated but above halfe finished If a Prince should offer him his Scepter he would refuse it as judging that nothing but heaven could make his condition better If he owes a man any thing though he be five hundred mile off yet out of Conscience he paies him and dares doe no otherwise If any one affronts him he forgives him long before he askes forgivenesse and though he did never aske yet he would doe so He never looks into the world but to look upon it