Hierom That 's a remarkable place Prov. 22.16 He that oppresseth the poor to encrease his riches and he that giveth to the rich shall surely come to want 'T is obserâ—â—ble there that giving to the rich is coupled with oppressing the poor both of them arising from the same kind of temper in men and designing the same end as being alike thought sure ways to encrease our wealth but the issue will be that such shall surely want There is another opposite Text to this purpose Luke 14.12 When thou makest a dinner call not thy rich neighbours lest they also bid thee again and so a recompence be made thee One would think there should be no great hazard in that and yet 't is mentioned as a dangerous thing which men ought carefully to avoid as being likely upon another account to redound to our loss and prejudice by hindering our better recompences at the resurrection of the just v. 14. 3. It must be done readily without delay If that saying be true that bis dat qui citò then he doth but half give who gives slowly Say not to thy neighbour go and come again and to morrow I will give thee when thou hast it by thee Prov. 3.28 Tantum gratiae demis quantum morae adjicis We are apt our selves to be very impatient in our desires when we are under any want or exigence and to say with David make hast O Lord to help me I am in trouble O hear me speedily for my spirit faileth And 't is but reason that we should be willing to do as we would be done unto 4. Besides these several qualifications for the manner it must likewise be done freely and liberally for the measure according to our several abilities opening our hands wide and sowing bountifully 'T is for a brother of low degree to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sparingly They that are rich in this world must be rich in good works also Goats-hair and Badgers-skins may be a sutable gift for the people and a mite for a poor Widow but the rich are to give Purple and Gold and Iewels And in this sense is that Scripture to be fulfilled that to whom much is given of them much shall be required 4. The Opposites to it which as of all other moral virtues are of two kinds redundant deficient Profuseness and Covetousness Whereas there is a twofold office of liberality namely to direct us in a due measure in getting or keeping and in spending or giving The Prodigal is excessive in the latter and defective in the former on the contrary the Covetuous is excessive in the former and defective in the latter 1. The exceeding extreme is styled Prodigality profuseness riotousness which observes neither the due manner nor measure in keeping or giving It hath this peculiar folly belonging to it that it takes care to destroy it self Quid stultius saith Cicero quam quod libenter facias curare ut id diutiùs facere non possis 2. The deficient extream is churlishness tenacity shutting up the bowels of compassion being greedy of filthy lucre It hath these particular characters given to it in Scripture 't is a kind of Idolatry inconsistent with Religion no man can serve God and Mammon He that loveth the world the love of the Father is not in him 'T is the root of all evil leading men into temptations and snares into many foolish and noysome lusts which drown men in perdition and destruction 'T is hateful to men amongst whom it will render a person vile and contemptible and 't is abominable to God the covetuous whom God abhorreth Psal. 10.3 II. I proceed to the second head the necessity of it or the grounds of our obligation to it from Scripture and Reason The Scripture proofs to this purpose I shall reduce under these four heads 1. The Precepts for it 2. The Commendations of it 3. The Promises made to it 4. The Threats and Iudgments denounced upon the neglect of it 1. The Precepts for it which are very numerous Deut. 15. This duty within a little compass is inculcated no less than four several times and urged with much emphaticalness Thou shalt not harden thy heart nor shut thy hand against thy poor Brother v. 7. But thou shalt open thy hand wide to him v. 8. Thou shalt surely give him and thy heart shall not be grieved when thou givest to him v. 10. Therefore I command thee saying thou shalt open thy hand wide to thy Brother to thy poor and to thy needy in thy land v. 11. Eccles. 11.1 Cast thy bread upon the waters give a portion to seven and also to eight In the morning sow thy seed and in the evening withhold not thine hand Matth. 5.42 Give to him that asketh thee Luke 6.33 Do good Hoping for nothing again 1 Tim. 6.18 Charge them that are rich in this world that they be rich in good works ready to distribute willing to communicate Titus 3.8 This I will that thou affirm constantly that those who believe in God be careful to maintain good works These are some of the Scripture Commands to this purpose which are very plain and positive Nor can any reasonable man doubt but that he ought in such cases to yield obedience to him who hath the supreme dominion over us 2. The Commendations of it That which we translate a liberal soul Prov. 11.25 In the Hebrew is the soul of blessing because 't is so both actively and passively As the virtue of charity is frequently celebrated for one of the most excellent amongst all the rest and set forth by many peculiar commendations as being better than sacrifice the fulfilling of the Law the bond of perfectness the great Commandment the Royal Law So is Bounty one of the top branches of Charity 'T is justly counted a privilege which men ought to seek after and rejoyce in that they may receive good from others Now the Scripture tells us that 't is more blessed to give than to receive Acts 20.35 'T is both the evidence and the ornament of our Religion 'T is the chief fruit whereby we are to judge of our sincerity Men do vainly pretend to Faith and Religion without the proof of such good works Obadiah doth urge this to the Prophet as an evidence of his fearing God that he had been careful to relieve others in distress And the Centurion was for this reason styled a man of worth Pure Religion and undefiled is to abound in works of this nature to visit the Fatherless and the widow Jam. 1.27 The wisdom that is from above is full of mercy and good fruits Jam. 3.17 The Apostle describes liberality to be a demeaning our selves sutably to our professed subjection to the Gospel of Christ 2 Cor. 9.13 And elsewhere he styles being fruitful in good works a walking worthy of the Lord unto all pleasing providing things honest in the sight of all men 2 Cor. 8.21 Works
their health that he might cure them there were many that proved true Converts 3. We must not propose Temporal rewards as our chief end for then we shall venture upon any means whereby they may be procured and consequently shall be put upon many unlawful courses which may seem more likely to advantage our aims in this kind 4. The chief and ultimate end of all our Actions should be the glory of God Since all things are of Him and through Him 't is but reason they should be to Him likewise As the Apostle joyns them Rom. 11.36 And thus far I suppose men do generally agree about this point But they do not commonly apprehend or consider that we do then make the glory of God our principal end when we place our chiefest happiness in the enjoyment of him So that we are not to look upon his glory as any thing abstracted from or contrary to our own good but that wherein it consists God himself in the phrase of the Schools being our objective happiness I am thy exceeding great reward Gen. 15.1 And our own Salvation or our enjoyment of him being our formal happiness So that that Man who doth principally aim at his own Salvation or the enjoyment of God may properly be said to make the glory of God his chief and ultimate end It being a vain imagination for us to suppose any other or better way for the promoting of his glory than by our own happiness which he principally designs As for those Cases which some Men put wherein these two are separated and opposed as if a Man should be content to be damn'd for the promoting of God's glory c. It were easy to prove that they are inconsiderate presumptuous suppositions not without such wild inconsistences as are not to be supposed necessarily implying one of these two absurdities Either that the chief end of every Man ought not to be his own happiness or that his happiness doth not chiefly consist in the enjoyment of God both which are fundamental Principles For the glory of God is a Relative term and signifies nothing else but that excellency of his which results from all his other attributes his mercy justice power c. Now which of his attributes is like to be advanced by supposing a Creature that loves him in the highest degree should be made eternally miserable So then the substance of this last conclusion thus explained is this That as Temporal rewards maybe a subordinate end so our Eternal reward must be the principal end of all our Actions And so much briefly for the stating or explication of the Point As for the proof of it from Scripture it seems very clear from the Text wherein we have an account of that which enabled Moses for this difficult service his looking to the reward now if there had been any other aim which had a greater influence and efficacy upon this Action of his it would not seem agreeable to the Rules of reason that a less encouragement should be set down as the cause of it when there was somewhat else upon which that effect had a nearer dependance We have another like instance to the same purpose in this very Chapter concerning Abraham It was questionless a hard duty for him to leave his Country and his Fathers house to be a Sojourner in a strange Land but that which encouraged him to obey God in this command was a double reward which he expected 1. Temporal that he should receive that place for his inheritance v. 8. 2. Eternal a City that hath Foundations whose Builder and Maker is God v. 10. So in the Chapter immediately before this ver 34. the Apostle speaking of some who were inabled to take joyfully the spoyling of their goods he renders this as their chief reason that encouraged them to it because they knew in themselves that they had in Heaven a far better and a more enduring Substance That which made St. Paul himself to esteem those temporal afflictions to be but light and momentany was the consideration of that far more exceeding and eternal weight of glory in the Heavens Upon this ground it is that our Christian Progress is so often in Scripture compared unto a Race where men put forth themselves to the utmost and all for the hopes of obtaining a Crown And in reference to this doth the Apostle profess of himself that he did follow after and reach forth and press forward to the mark that is he did strein himself with his utmost diligence and industry and all for a price so it follows for the price of the high calling of God in Christ Philip. 3.12 13 14. It were easy to cite abundance of other Scriptures to this purpose but I hasten to the Reasons of the point 1. From that Prime and Fundamental Law of Nature whereby every created thing is by its most powerful and immediate instincts carried out to its own conservation Nothing is more essential not only to rational but even to sensitive Nature than that it should principally seek its own continuance and well-being and all other things only in order to this So that it may justly be questioned whether it be in it self possible or consistent with this Principle of Nature for a Man to love any thing more than himself or not for himself upon some account or other It is granted on all hands that our chief end our summum bonum is our own happiness All the difference is wherein this happiness doth consist some placing it in the present enjoyments of this Life others in the future good things of another World one Man is for the Court of Egypt and to be called the Son of Pharoahs Daughter another will rather chuse Affliction and reproach for the present in expectation of some better reward afterwards And though both do vastly differ about the several ways and means which they propose to themselves yet they do and must agree in the same general scope and end of happiness So that according to this Principle to aim chiefly at our own well-being is not only permissively lawful as I said before a thing which we may do nor is it necessary only by way of precept being that which a Man ought to do as his duty but 't is likewise essentially necessary to our very nature so that every Man must do it nor can he do otherwise For the clearer explication of this I shall crave leave to remember you of that distinction which I have elsewhere had occasion to insist upon betwixt Natural Principles and Moral Duties 1. By natural Principles I mean such kind of impressions as are originally stamped upon the nature of things whereby they are fitted for those services to which they are designed in their Creation The Acts of which are necessary and under no kind of liberty of being suspended Herein did the Wisdom of the Creation consist that God was pleased to endue the kinds of things with such natures and
Iudgment Now this laying out our selves upon the more substantial matters of Religion will free a man from contention in both these respects 1. As 't is a Sin By freeing us from and strengthening us against many of those temptations to this sin that others are exposed unto He that makes it his principal care to deal righteously in his conversation with others will be sure thereby to minister less occasion of raising strife and hath the advantage of avoiding and composing those heats that others would raise against him If a man design this as his great business to follow the things that make for peace he will not be apt to be immersed in Parties or transported with particular interests or misled by the affectation of singularity but he will be always ready to put the best construction upon things to pity the infirmities and forgive the injuries of others He that is able to rejoyce in an afflicted condition is thereby in a good measure freed from those temptations of hopes and fears whereby others are engaged And consequently will be less concerned in the designes of men or the issue of things Such an one knows how to be content with his present state and to be patient under sufferings and if he should not prevail for those things which others will needs contend with him about yet he can be happy without them In brief Religion doth mortify those inward lusts which are the first principles of contentions and divisions without us It makes a man meek and lowly blameless and harmless teaches him not to revenge himself but to overcome evil with good to speak evil of no man to be no brawler not to strive but to be gentle and humble shewing all meekness to all men 2. Sometimes contentions and divisions are inflicted as a judgment when the Lord is pleased to mix a perverse spirit amongst men filling them with confusion and disorder making them dash one against another till they are broken to pieces Now this minding the main things of Religion doth likewise conduce to the freeing of us from this The Text tells us these things make us acceptable to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 16.7 When a mans ways please the Lord he will make his enemies to be at peace with him As God doth sometimes punish disobedience by making a mans friends to become his enemies so is he pleased to reward obedience by making a mans enemies to become his friends He hath the hearts of all men in his hands and can bend them as he pleaseth and he hath by promise engaged himself either so to change their affections that they shall be friends to us or at least so to restrain their hostility that they shall not hurt us 1 Pet. 3.13 Who is he that will harm you if you be followers of that which is good If a man be truly religious and holy and give himself up to such courses as are even to the light of nature unquestionably good it cannot be but that he must hereby acquire a reverence and esteem even in the hearts of wicked men I know there is an Objection against this which is obvious to every one to which something must be said by way of answer Did not our Saviour tell his disciples that they should be hated of all men for his sake Matth. 10.22 And doth not David complain of some that were enemies to him for this very reason because he was a follower of that which was good Psal. 38.20 All that will live godly in Christ Iesus must suffer persecution 2 Tim. 3.12 Because ye are not of the world therefore doth the world hate you Joh. 15.19 with several other scriptures besides the constant experience of all Ages to the same purpose To this it may be answered that 't is true there is in Nature a necessary unavoidable enmity betwixt light and darkness good and evil the seed of the woman and the seed of the serpent And 't is not the meaning of these promises to abolish or reconcile that enmity or opposition which is founded in the nature of things but only to suspend the Acts of it The more righteous any man is by so much the greater opposition must there be betwixt him and sinners But yet he is hereby after a more especial manner intitled to Gods protection to preserve him from any real hurt or damage by them And they are for the most part the imperfections and failings of good men that do expose them to sufferings of this nature And then besides tho some men have such a superfluity of malitiousness as the phrase is Iam. 1.21 being hardened against the common principles of morality as to express a hatred and enmity against others for their goodness yet it is not so with all nor perhaps with any at all times But the worst of men must in their secret judgments and most retired thoughts bear an inward reverence towards those that are good As there is in vice a natural deformity whereby it doth appear odious even to the consciences of those who are guilty of it so is there a beauty in holiness and virtue whereby it appears lovely even to those mens hearts whose mouths are apt to reproach it It cannot be but that some men will be apt to speak against us for well-doing And yet well-doing is the best way to put to silence the ignorance of foolish men 1 Pet. 2.15 Or if it do not wholly silence them but that they will be speaking against us as evil doers yet 't is not without some secret shame and guilt of being false accusers 1 Pet. 3.16 And so much may serve for the proof of the Point I come now to the Application of it Wherein it may serve for these two Uses Instruction and Exhortation I. Information If it be so that the minding of the main things of Religion more than lesser differences be that which must render us acceptable to God and approved of men then these things will follow 1. We have reason to suspect that our ways upon this account may not be acceptable unto God when we find that we do not stand approved to men especially to good men 2. 'T is a preposterous course to seek the approbation of men by any such way as will render us unacceptable to God these two being linked together both in their own natures and by particular promises 'T is true a man may get into the favour of a Party by appearing vehement and zealous in some particular contest but this will render him less approved to other good men less useful in his generation and consequently less acceptable to God 3. 'T is a vain thing to expect any peace and settlement amongst men till they come to be more concerned for those great things of Religion than for others of lesser moment There may be a change of Forms and Parties and the external state of things but their minds will still abide at the same distance till they come
those of the meanest condition are not exempted from this endeavour much more then should others make it their care and business who have greater advantages for it and consequently greater engagements to it And according to this more general extent of this duty I intend the prosecution of it The Doctrine I would insist upon is this It is the duty of every Christian so to demean himself in every business condition relation as may adorn the Gospel and win over others to a love of it There is a special care to be had to the comeliness of our actions that they be such and so managed as to bring a reputation to the doctrine we profess and make it seem lovely in the eyes of others I might cite abundance of proofs to this purpose All those admonitions in Scripture 1. Of not giving offence to others But 2. Rather winning them over by our good examples are but other kind of expressions signyfing the same thing with this in the Text. Such are those places which do prohibit the giving an occasion for the name of God and his doctrine to be blasphemed Rom. 2.24 1 Tim. 6.1 Or causing the way of truth to be evil spoken of 2 Pet. 2.2 Or giving occasion to the adversary to speak reproachfully 1 Tim. 5.14 Signifying that special care and caution which we ought to use in vindicating the reputation of Religion Men are full of prejudice against the ways of God apt to entertain hard thoughts against them as if they were rough deformed and uneven ready to catch at all occasions of confirming themselves in these prejudices from the haltings and imprudences of those that profess Religion And therefore it should be their endeavour to be very wary of giving any advantages of this kind This was Nehemiahs argument c. 5. v. 9. Ought ye not to walk in the fear of God because of the reproach of the heathen our enemies And in this very Chapter of the Text the Apostle exhorteth that their behaviour be as becometh holiness v. 3. that the word of God be not blasphemed v. 5. that he who is of the contrary part may be ashamed having no evil thing to say of you v. 8. So again 1 Pet. 2.12 For this reason ought your conversation to be honest among the Gentiles that whereas they are apt to speak against you as evil doers they may by your good works which they shall behold be brought to glorify God in the day of visitation To this purpose likewise are all those other Scriptures which do mention it as a duty to win over others by our good examples To let our light so shine before men that others seeing our good works may glorify our Father which is in heaven To consider one another to provoke unto love and good works that is so far to study the tempers inclinations interests of those we converse with that thereby we may be able to take the right advantage of doing good upon them If by any means we may provoke them to an honest emulation So Philip. 2.15 That ye may be blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse generation amongst whom ye may shine as lights in the world That you may be of as great usefulness and ornament in your several Spheres as the lights in the firmament So Womens conversations ought to be such as to win their Husbands c. 1 Pet. 3.1 2. I shall cite but one Text more for the proof of this and then proceed to the Reasons of it 'T is that known place Philip. 4.8 Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any virtue and if there be any praise think of these things Wherein the Apostle doth by a peculiar strain of Rhetorick inculcate upon the Philippians in the most comprehensive words and the most serious vehement manner all such lovely and desireable qualifications as might serve to adorn their professions Whatsoever things are true That is sincere and real free from all false pretences and appearances Whatsoever things are honest The original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies properly venerable That is such things as may occasion in others a reverend esteem of you Whatsoever things are just That is free from the suspicion of unworthy partiality or base ends not so much aiming at serving the interest of a Party as doing that which is in it self right and just Whatsoever things are pure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is things that are free from all immodest uncomliness Whatsoever things are lovely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is grateful and benign such as will render a man most acceptable to those with whom he converses free from that asperity and ruggedness which do's so deform some mens carriage Whatsoever things are of good report 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are some things that by the consent of Nations are of a good fame and well reputed of the Apostle would have a special care taken of such matters there being nothing of greater consequence to the interest of a Profession than the good name of those that profess it If there be any virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Word tho it be most frequent amongst the Philosophers yet 't is very seldom used in Scripture and not any where by St. Paul excepting this place as being perhaps too low an expression for those spiritual Graces which Christians ought chiefly to labour after But yet as for all those things that are commendable amongst the very Heathen which they style by the name of Virtue Christians ought not to be defective in such things or think it below them to imitate such examples If there be any praise whatsoever is counted laudable and comely by the very light of nature ought not to be neglected by them For the further confirmation of this Truth I shall suggest three Reasons to convince the equity of it 1. This doctrine doth adorn us and therefore 't is but reason that we should adorn it We are all of us naturally in a deformed forlorn condition being wretched and miserable and poor and blind and naked and 't is alone this Doctrine of the Gospel that doth furnish us with gold and eye-salve and white rayment to enrich and beautfy us We are of our selves children of darkness 't is the Gospel that doth beget us again to a lively hope and make us children of the light and therefore 't is but reason that we should walk worthy of our vocation and as becomes children of the light Ephes. 5.8 Setting forth the virtues of him that called us into his marvailous light 1 Pet. 2.9 Light is one of the most glorious and beautiful creatures in the world and therefore an earthly and sordid carriage will not become that title Those that are raised to
the ways of wisdom And this is properly both a sin and a punishment This peculiar dishonour belonging to it amongst all other vices that whereas some men have been so impudent as to boast and take a pride in their dishonest actions yet there is no person to be found so wretched as to brag of his Folly This being amongst all men counted most reproachful and that which will render one most contemptible Thus much for the first thing I proposed concerning the Nature of Wisdom I proceed to the second concerning the Necessity of it or the grounds of our obligation to it both from Scripture and Reason The Scripture proofs to this purpose may be reduced to these two Heads the precepts for it the commendations of it 1. The Precepts for it are very frequent in Scripture especially in this Book v. 5. of this Chapter Get wisdom get understanding and forget it not So chap. 7.4 Say unto wisdom thou art my Sister and to understanding thou art my Kinswoman That is grow into such an intimate relation and familiar acquaintance with it as persons usually have with such as are of the same consanguinity Dig for her as for Silver and search for her as for hid treasure Count no labour too much that may further you in this enquiry In the N. T. we are commanded to be wise as Serpents to be wise unto that which is good to walk wisely to them that are without to demean our selves amidst all the difficulties and temptations we shall meet with in the world with much caution and circumspection not as fools but as wise Ephes. 5.15 2. The Commendations that are given in Scripture to this virtue are so very numerous that 't is very hard to speak briefly of them There are four things which are usually of greatest value and esteem amongst men Riches and Honour and Pleasure and Life And when the Scripture would set forth the commendation of any thing it doth frequently compare it with and prefer it before some of these things 'T is so in the present subject 1. 'T is better than Riches Job 28.16 Wisdom cannot be valued with the gold of Ophir with the precious Onyx or the Saphyr The Gold and the Chrystal cannot equal it And the exchange of it shall not be for Iewels of fine gold No mention shall be made of Coral or Pearls for the price of wisdom is above Rubies the Topaz of Aethiopia shall not equal it neither shall it be valued with pure gold 2. It is it self the greatest Honour and will be a means to advance a man in the esteem of others It makes a man's face to shine and the boldness of his face shall be changed Eccles. 8.1 It multiplies the strength of his face as the Original words may signifie It gives a lustre to a person whereby he contracts love and reverence from all that know him Good understanding giveth favour Prov. 13.15 that is renders a man amiable and acceptable to others The wise shall inherit glory Prov. 3. 3. Wisdom is the truest and the best Pleasure Filling the heart with joy and the conscience with peace Her ways are ways of pleasantness and all her paths are peace Prov. 3.17 Wisdom excelleth folly as much as light excelleth darkness Now light is sweet and a pleasant thing it is for the eyes to behold the sun Eccles. 11.7 'T is not an easy matter to describe what great pleasure and satisfaction it is for a man to stand upon the advantage-ground of wisdom and experience and to look down upon the mists and errors and wandrings which those are subject to who walk in the vale below 4. Wisdom is as our life Length of days is in her right hand Prov. 3.16 She is a tree of life to them that lay hold upon her v. 18. Whoso findeth me findeth life and he shall obtain favour of the Lord but he that sinneth against me wrongeth his own soul. All they that hate me love death chap. 8.35 The Scripture doth abound in several other expressions to the same purpose which I have not now time to mention 2. As to the principles of Reason it may be made very evident that Wisdom is necessary to the safety of our persons and to the success of our Actions 1. 'T is necessary to the safety of our persons for the preventing and subduing all those difficulties and oppositions and dangers that we shall meet with Discretion shall preserve thee and understanding shall keep thee to deliver thee from the way of the evil man Prov. 2.11 It shall teach thee to walk in thy way safely and thy foot shall not stumble chap. 3.23 Our Saviour having sent forth his Disciples as sheeep in the midst of wolves bids them be wise as serpents and innocent as doves Innocence must secure them against any legal punishment or the sufferings under just government and wisdom must protect them against irregular violence and the injustice of others Teaching them how to escape the snare and prevent the surprizals of such as watch for advantage against them 2. 'T is necessary to the management of our affairs with success That which on our parts is required to the success of any business is an ability to contrive and to execute and this wisdom only can enable us for 1. For the first Solomon tells us that a wise man's eyes are in his head Eccles. 2.14 where they may best serve him to look round about him to discover the distance and relations of things and what is the shortest way of passing from one affair to another Such an one can see afar off And though future matters be for the most part but as a dark empty space which is alike invisible to him that is blind and to him that sees yet a prudent man hath some advantage in this respect being able in some cases in a good measure to foresee events in their causes and accordingly to provide for them 2. And as Wisdom doth thus fit a man for contrivance by the right situation of the eye the organ of seeing so likewise doth it for execution by the right qualification of the hand the instrument of action A wise man's heart is at his right hand Eccles. 10.2 The most useful part for employment He goes readily and wisely to work performs things with dexterity and fitness according to the most decent order Whereas the heart of the fool is at his left hand that is he goes about things awkwardly not with that dexterity and strength as he should Now businesses thus managed are usually attended with success nor is there any thing to be further done on our parts to make any action prosperous Nullum Numen abest si sit prudentia There is for the most part a blessing from heaven upon undertakings that are wisely contrived and managed In brief Wisdom is necessary to our Obedience A man may have good affections and be enclined to do that which is right but he will
they are the children of God heirs of a kingdom the spouse the members of Christ And therefore who ever would propose to himself honour and reputation in his society must make choice only of such companions 2. For safety The Text tells us that a companion of fools shall be destroyed Good men may be sometimes involved in the punishments of bad company and perish in their sins Rev. 18.4 Come out of her my people least you receive of her plagues That 's a known story of St. Iohn who durst not stay in the same Bath where Cerinthus the Heretick was for fear he might be surprized with some sudden judgment Wicked men are infected leprous persons and who can converse with such without danger If any one shall persuade himself that he can enjoy their company and yet escape their contagion he may as well think to suspend the natural operation of fire Can any one think to take coals in his bosom and not be burned Or can a man walk barefoot upon burning coals and yet not hurt himself Prov. 6.28 The conversing with bad company hath as unavoidable and powerful an efficacy as these natural agents which work necessarily whose operations cannot be suspended Or if any should possibly so far escape as not to be burnt with the fire of bad company yet he must needs be blacked with their smoak which every prudent Christian will be careful to avoid Whereas on the other side every one fares the better for the company of those that are good They are the lights of the world the salt of the earth the pillars of a nation those that stand in the gap to prevent an inundation of judgment The place is the safer for them where they live Ten righteous persons may sometimes be enough to save a whole City from temporal ruine Potiphar's house was blessed for Iosephs sake Gen. 39.5 and all the passengers in the ship were saved from drowning for St. Paul's sake Acts 27.24 And if their cohabitation or common neighbourhood may be so advantageous what is it then to be leagued unto them by a nearer and more intimate tye of friendship 3. For comfort This is one of the principal ends of friendship to ease and refresh a man amidst the anxieties of life and there is nothing of greater efficacy to this purpose How pleasant is it for brethren to live together in unity Quantum bonum est ubi sunt praeparata pectora in quae tutò secretum omne descendat quorum sermo solicitudines leniat sententia consilium expediat hilaritas tristitiam dissipet conspectus ipse delectet What a great comfort and privilege is it to have another self to whom a man may freely communicate all his secret troubles whose conference may help to asswage our cares whose counsel to expedite our difficulties whose cheerfulness to dissipate our sadness whose very look and presenee doth delight As Oyntment and perfumes rejoyce the heart so doth the sweetness of a mans friend Prov. 27.9 But now this cannot be expected from any wicked person There is such an utter inconsistency and opposition betwixt good and bad that there cannot be any communion or harmony betwixt them For what communion hath light with darkness 2 Cor. 6.14 Speaking of those who are unequally yoaked An unjust man is an abomination to the just and he that is upright in the way is an abomination to the wicked Prov. 29.27 There is a natural enmity betwixt them being of opposite principles and ways How is it possible for a man that hath any love or zeal for God to delight in those by whom He is continually dishonoured and provoked Instead of any refreshment by such company if a man have David's temper it will still administer new occasion of trouble and sorrow I beheld the transgressors and was grieved Rivers of waters run down mine eyes because men keep not thy laws No man can delight in those that despise and reproach him Why now a holy man looks upon all rebellions against God as being indignities against himself Psal. 69.9 The reproaches of them that reproached thee are fallen upon me Whereas on the other side Those that are wise in the phrase of the Text are the most delightful company that are Wisdom makes a mans face to shine puts a splendor and amiableness upon a person And for this reason the communion of saints is to be esteemed one of the greatest comforts and privileges that we are capable of in this world 'T is a kind of excommunication to be debarred of such company and it shall be a great part of our joy and happiness in heaven that we shall there converse with the spirits of just men made perfect 4. And lastly for Profit The most usual reason of mens friendship in the world is the hopes they have of getting by one another though this in it self is mercenary and poor arva enim pecudes isto modo diliguntur Men love their cattel and their land upon this account they should love their friends from an higher principle But yet if any should look for this 't is not to be had from those that are bad There is nothing to be expected from such friends but the increase of our sins and of our punishments The best of them is a briar and a thorn which may pull off our fleece deprive us of our defence and our innocence take from us what we have but can contribute nothing Or if we should get some outward advantage by them yet we shall get partnership in their guilt by that approbation which we seem to give to them in our conversing with them We may harden them in their impenitency blemish our profession and what outward gain can be sufficient compensation for such damages Whereas in conversing with those that are good there are these advantages 1. Their example will by degrees insinuate into the mind and obtain the force of precepts exciting us to a holy emulation 2. Their very presence will affect us with some kind of awe against evil Est aliquid quod ex magno viro vel tacente proficias 3. Their conference wholesome and savory administring grace to the hearers 4. Their counsel faithful and wise and hearty 5. Their prayers powerful ready And 't is not easily imaginable what an advantage that is to have a praying friend or companion We esteem it a great privilege to have a friend at Court who is able to further us in our business and petitions to have any special interest in a favorite why every good man hath power with God and can prevail with him But I have stayed too long in the Doctrinal parts of this Discourse There are three lessons I would briefly insist upon in the Application of it 1. That we would take notice of the great benefit to be obtained by the right improvement of society and mutual converse with one another 2. That we of this place would be careful both for
is plain that the Scripture doth impose it as a necessary duty and esteem the omission of it an injury And though we cannot be accused for our neglects in this kind before mans Tribunal yet God will pass upon us our final Sentence according to these works 4. If this be so sure a means for the securing and improving our estates and that by liberal things men shall stand This may afford some ground for our enquiry Whether the neglect of this duty may not have some influence upon the general complaints in these times of want of money and trading and of mens failing in their estates This is plain enough that there is no age to be mentioned wherein the generality of persons of all ranks and conditions have been more profuse and extravagant as to those particular expences that concern themselves in all respects Buildings Diet Apparel c. And it may justly be feared that this excess in private expences may occasion a defect in their publick bounty And then no wonder if men by neglect of liberal things do fall and break 2. By way of Exhortation We may from hence be excited to these two things 1. To give honour love and respect to liberal persons This is as much due to them from others as their bounty and charity is due from them to others And it cannot be less than an injury to detain from any one what is his due It was an usual form amongst the Iews upon the naming of worthy persons deceased to add this clause to the mention of them whose memory is blessed And hence was that custom in the Primitive times of appointing Anniversary Memorials and Festivals in honour of the Worthies deceased to recount their good deeds celebrating the praises due to them that others by their example might be excited to do the like And here I cannot in justice omit the mentioning of a late publick good Work not sufficiently taken notice of though redounding much to the honour of our Nation and Religion I mean the Redemption of so many Captives from Slavery and restoring them again to their native Countries which certainly ought to be commemorated with praise as a work of a sweet savour both to God and men and a further addition to that double honour which was before due to such as were the chief Promoters of it I mean the Clergy of this Church in gratitude to God for his gracious and wonderful restitution of them to their just Rights and Revenues And I may truly speak it to the everlasting honour of this famous City that it hath afforded as many liberal worthy Benefactors for publick good works and that too since the Reformation whatever the Papists suggest to the contrary as any other City in the Christian World And which ought further to be acknowledged to their deserved praise the several Companies of it have generally discharged the trust committed to them by the Legacies of others with much more honour and fidelity than particular men use to do Having of their own accord without being necessitated to it by a course of Law observed that fair ingenuous equity which is proper in such cases by augmenting the allowances bequeathed in some proportion according as the price and value of things hath increased This I know hath been done in some cases and I am sure by the rules of equity it ought to be so in others That what was at first designed by the will of the Donour as a meet and liberal maintenance and now by the rising of the value of things falls short of it if the revenue will bear it ought to be augmented in some proportion to what was first intended Such persons cannot justly pretend to this Character in the Text of devising liberal things themselves who are not free and generous in the right disposal of the liberality of others 2. Which brings me to the second branch of Exhortation with which I shall conclude That as we are now convinced of so should we be affected with and accordingly practise this excellent virtue of Liberality And as we abound in every thing in Riches Peace Faith Knowledg that we abound in this grace also It may seem superfluous to add any thing further to that great cloud of Testimonies and Arguments which I have already urged to this purpose Without this bounty and pity to others we can have no good assurance of Gods favour to us nor any grounds to expect it With what face or confidence can any man ask mercy for himself who is not ready to shew it to others 'T is this that must add an efficacy to our prayers as it did with Cornelius that must sanctifie our possessions our unrighteous Mammon which otherwise will not be clean to us 'T is the parent of honour safety prosperity without us of joy peace confidence within us the greatest comfort both in life and death as being the surest evidence both of our grace here and our glory hereafter 'T will be but a little while before every one of you shall be called to give an account of your Stewardships and would it not be your wisdom before that time to have a right state of your accounts and to examine how they stand I am sensible that I speak to men of experience such as by their constant way of dealing must needs be well versed in things of this nature and do thoroughly understand what belongs to the making up and adjusting of Accounts how to put together the charge first of what they have received and are responsible for and then the discharge how it hath been laid out and expended And I appeal to your Consciences can you think this would be a good account at the last day to say Lord thou hast intrusted me with so many Talents such a revenue in land such a stock in money and commodities such an income by Trading or by Offices to the value it may be of some thousands or hundreds by the year Of which receipts I have expended Imprimis for my own use in buildings furniture apparel feasting recreations law suits and perhaps some more vicious way of expence so many hundreds Item for thy use and service towards the relief of thy poor members to works of devotion or publick bounty either so many blanks or so many pence If men would deal impartially with themselves putting both these together and compare them with one another would not this be enough to shame and confound men if they were but serious in Religion and did in good earnest believe what they profess When we come to die the remembrance of those sums though but small ones which we have sent before us to heaven in works of bounty and charity will be a greater comfort and support to our minds than all those vast treasures which we must leave behind us upon earth If men do not believe these things why do they pretend to be Christians If they do believe them how is it
possible they should walk so unanswerably to them Oh! that what hath been said might prevail with some amongst you to enter upon a firm resolution of altering the state of your Accounts for the future by reducing these two general Heads for your selves and for God unto a more decent and equal proportion that the one may not consist only of pounds and the other of pence That so much at least may be laid out upon good works as may afford to your faith and hope some ground and foundation to lay hold on eternal life The Eleventh Sermon LUKE VII 5 For he loveth our Nation and hath built us a Synagogue AMongst the many Passages in the Gospel concerning those miraculous cures which were wrought by our Saviour this of the Centurion's servant is upon several accounts one of the most remarkable We have it recorded in two several Evangelists by St. Matthew Chap. 8. and here by St. Luke The first of these studying brevity and conciseness in the relation of it doth thereupon omit several circumstances specified by the other whence there ariseth some seeming inconsistency betwixt them From which the Pagans and Manichees of old took advantage in their Objections against the truth of the Gospel The chief circumstance wherein the difference lies is concerning the persons who came unto Christ. In St. Matthew 't is said that the Centurion himself came beseeching of Christ vers 6. and answering of him v. 8. And in this place 't is said that the Centurion first sent the elders to him v. 3. and after his friends v. 6. And part of their message is Neither thought I my self worthy to come unto thee v. 7. Several things are answered to this Objection by those who write concerning the Harmony of the Evangelists The most common Solution is That what is done by a man's Proxy or messenger may be ascribed to a mans self Apostolus cujusque est quisque He that receiveth me receiveth him that sent me Christ is said to have preached peace to the Ephesians Ephes. 2.17 and repentance to the old World 1 Pet. 3.19 which he did not in his own Person but by his Messengers Others conceive That the Centurion first sent the Elders of the Iews whose commission was only to beseech cure for his servant And when upon their request our Saviour was pleased to come towards his house then he sends some other friends to deprecate that trouble and to let him know that he was not so presumptuous as to expect or desire any such favour from him but when notwithstanding this message our Saviour still kept on his way towards his house then at last the Centurion himself comes out and tells him That he is altogether unworthy to have so great a Guest come under his roof This being very suitable to all the circumstances of the story recorded by both Evangelists doth sufficiently reconcile the seeming difficulty about it So that the Text is part of that message which was sent to our Saviour in behalf of the Centurions servant For the better understanding of the Words and the Story to which they refer it may be proper to premise something concerning these four particulars 1. The person sending 2. The message or errand 3. The messengers employed 4. Their success or the issue of this message 1. The person sending is here described by various circumstances His Calling Religion those special Virtues for which he was eminent 1. His Calling or Profession A certain Centurion v. 2. A military Officer one of those Captains who were quartered up and down the several parts of Iudea to prevent any commotions or seditions amongst the Iews whilst they were under the Roman Government And 't is likely that his Garrison or head quarters were at Capernaum the place where this Miracle was wrought 2. For his Religion he was neither Iew nor Christian but a Heathen acknowledging no other principles but what the light of Nature might lead a man unto whereby men are obliged to renounce Idols to worship only the one true God to observe the rules of justice and charity dealing so with others as they desire to be dealt with themselves Which rules are particularly enumerated under seven heads styled by the Rabbins the seven precepts of Noah And the observance of these was then counted sufficient to entitle a man a Proselyte of which there were two kinds amongst the Jews called by them proselytes of the Covenant and of the Gate Those were called proselytes of the Covenant who took upon them the sign of it namely circumcision and did submit themselves to all the Iewish Rites injoyned by Moses And all such of what Nation soever who were thus fully converted to that Religion were afterwards counted as native Iews and admitted to the same common priviledges and to worship with them both in the times of the Tabernacle and of the Temple Such was Vriah c. Those were called proselytes of the Gate who during the time of Solomons Temple stood only without at the Gate not being admitted within the septs or inclosures of it though in the second Temple there was an outward court appointed for them called Atrium gentium These were neither circumcised nor observed any of the Mosaical Rites but only those precepts of Natural Religion which I mentioned before And of these there were some in all Times amongst the Iews and usually great numbers in all Cities and Places of the Gentiles where the Iews had Synagogues Such was Naaman the Syrian in the Old Testament Cornelius and the Centurion in the New In the History of the Acts of the Apostles there is frequent mention of these kind of proselytes under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshippers or devout persons chap. 13.43 16.14 17.4 17 18.4 who also were the first Gentiles converted to Christianity And though there was a wide difference betwixt the Iews and these proselytes in matters of Religion yet did it not grow up to any such heats and animosities betwixt them but they lived peaceably together As for the Iews though they were by the Law obliged to esteem such persons as Gentiles and unclean with whom they might not familiarly converse yet were they willing upon account of their virtue to allow them some share in their good opinion and friendship esteeming them to be pious men and such as according to their opinion should be admitted to some portion of happiness in the other World And the Apostle sayes of some of them that they feared God Acts 10.1 2. and Chap. 13.16 And on the other side these Heathen proselytes though they did not believe the Iewish Religion or submit to the Rites of it yet because they found the Principles of it more rational than any other in the prohibiting of all vices in their worship of one God and being free from Idolatry which all other Nations were guilty of therefore had they a greater esteem for the Iews than for any other frequenting their Synagogues
argument of disaffection and style it by the name of lukewarmness and detestable neutrality such persons cannot be said to love the virtue of Moderation but the blessing and happiness of it They are only for the passive not the active part to receive it from others not to shew it to them And to how narrow a compass an enquiry by this Rule will confine this Grace amidst the several pretenders to it I need not say 2. In the next place we may hence be convinced of that deformity and mischief which there is in the want of this Grace It renders a man 1. Vnlike to God 2. Vnacceptable to men 3. Pernicious to himself 1. It renders a man unlike to God in conformity to whom all our excellency and happiness doth consist He is the Father of Mercies the God of all consolation His appearance was in the soft and still voice 1 King 19.10 11 not in whirlwinds and Hurricanes where there is spiritus procellae it proceeds from another principle Christ is the Prince of peace the great Exemplar of meekness 'T is prophesied of him that he shall come down like dew on a fleece of wool like rain on the mowen grass Psal. 72.6 He shall not cry nor his voice be heard in the street Isa. 42.2 The Holy Ghost was pleased to appear in the shape of a Dove the emblem of Meekness Simplex animal laetum non felle amarum non morsibus saevum non unguium laceratione violentum The true Church is styled by the name of the Lilly amongst thorns the Lilly doth not scratch and tear that 's the property of thorns and briars Christians are the Sheep and Lambs Quid facit in pectore Christiano luporum feritas Canum rabies saith the same Father 2. Vnacceptable to men as being against that common peace and quiet which 't is every mans interest to promote It seems very obvious for men to reflect what thoughts they have had concerning such persons as have been the chief drivers on of several interests in those wild revolutions we have seen of late how we have looked upon them as Incendiaries and enemies to publick peace If it be said that the case is now altered and we have a right side and a good cause This ought to be most freely owned and acknowledged with all thankfulness But yet 't is farther considerable that this virtue of Moderation doth suppose a matter of right and justice And then besides the better the cause is the less need is there of any immoderate rigorous course in the asserting of it We shall hereby rather prejudice than promote it by inducing a suspicion that 't is not so much truth or justice as something else that drives us on And then besides where would this principle end if one man may be severe and rigorous because he is in the right why then another who doth but think himself so will be so too And according to this what would become of peace and society Such blustering boisterous tempers as are all for the great river Euphrates which runs with a torrent and a mighty noise and refuse the still waters of Shiloah which run soft and gently as the Prophet speaks Isa. 8.6 such are no friends to peace because 't is the latter which is the river whose streams must make glad the City of God Psal. 46.4 that is must promote the quiet and flourishing state of the Church as a Reverend Prelate hath elegantly exprest it 'T is the advice of Seneca that men would consider Vtrum mundi status gratior sit sereno puro die an cum fragoribus crebris omnia quatiuntur ignes hinc atque illinc micant What difference there is betwixt a serene and clear day and another full of thunder and flashes and storms Such difference there is saith he betwixt a calm moderate temper and the passionate severity of others 3. It will prove pernicious to a mans self For which I shall only give that one instance Luk. 9.55 the two Disciples there Iames and Iohn those Sons of thunder being much offended with the Samaritans who refused to receive our Saviour would needs in their immoderate zeal have fire from Heaven to destroy them For which they had a Scripture example in the story of Elias But what must have been the consequence of this Why a while after our Saviour went up to Ierusalem where he was Crucified and therefore very good reason why fire should come upon that likewise Nay these very persons themselves Iames and Iohn desert and renounce him and therefore there ought to be fire upon them also And so they make good that saying of the wise man and by being righteous overmuch destroy themselves Eccles. 7.7 Nay one of these Disciples tells us Ioh. 1.10 11. That the world knew him not nor received him Therefore why should not that likewise be destroyed by fire Of such a large and comprehensive mischief is this sin according to the natural consequences of it 3. Lastly we should hence be perswaded to be more careful in the attaining improving exercising of this grace for the future 'T is a duty this wherein all sorts of persons are concerned not only those of a private condition in their dealings with one another but likewise such as are publick Magistrates both as to their making and executing of Laws They who are to consult publick settlement should have special regard to this equity and moderation thereby to heal the minds of men and to compose their differences They should look upon past sufferings as happening to them eo modo quo grandines ac diluvia accidere solent and so bury them in oblivion I might to the many arguments already mentioned add divers other considerations to excite men unto this virtue would the time permit it I cannot omit that passage out of Seneca so proper to this purpose Quod si dii placabiles aequi delicta potentium non statim fulminibus prosequuntur quanto aequius est homines hominibus praepositos miti animo exercere imperium If God doth not presently take vengeance of our faults with thunder from heaven why should not men by his example become gentle and mild towards one another 'T is a thought this very proper for a man to revolve in his mind when he is by his passion provoked to deal with rigour and extremity towards others Let him then consider am not I more under Gods power than this offending person is under mine more obnoxious to his wrath and justice than he is to me Had he dealt with me according to my desert I had long ago been cast into hell Yet I live and am spared and do every day receive many testimonies of his kindness Is he thus favourable to me for this end that I may be severe and cruel to others Hath he forgiven my Talents that I may rigorously exact the pence from my brother That man who hath but any sparks of Religion or