things not seeking his own profit but the profit of many that they might be saved 1 Cor. 10.33 Suitable to this was that carriage of the Council of the Apostles Act. 15. in their not insisting upon the strict right of things but accommodating those Controversies of the Primitive times about the Iewish Rites by such a Moderate expedient as might most effectually heal and compose those differences There are two kinds of Reasons by which I would confirm the necessity of this duty In respect of God and Man 1. In respect of God 1. He is at hand 2. He deals so with us 1. He is at hand which is the Argument in the Text He is near being always about our paths and about our beds he spies out all our goings He observes our carriage to animadvert upon our failings to assist and relieve us in our necessities so that we need not fear any prejudice from others upon this account If they shall from our Moderation be so much the more ready to injure us He will be as ready to vindicate and reward us Psal. 76.9 He will arise to judgment to save all the meek of the earth here in this life But besides he is near in respect of that final judgment and account he will call us unto at the last Either 1. Particular 2. General 1. Particular at every mans death that time cannot be far off When a few days are come we must all go to the place whence we shall not return Then all other things will forsake us and vanish away and nothing will be of any real value to us but the conscience of well-doing which will go along with us and abide with us for ever Men are here apt to put the greatest estimate upon those things that concern their secular interests and advantages whereas such matters will be of little use to us then And 't is usually mens being immersed in these lesser designs about some worldly selfish advantage that makes them more eager and fierce about other matters of difference They that are of a narrow contracted soul in respect of their possessions have not usually any largeness or generosity of mind in reference to opinion 2. He is at hand likewise in respect of his general judgment when he will not only judg the world in equity as the Psalmist speaks Psal. 98.9 but for their equity likewise when there shall be a particular account required of men for their works of Mercy Kindness and Pity and according as their carriage hath been in these respects here so shall their condition be hereafter when there shall be special notice taken of mens severe and rigorous demeanour in beating and insulting over their fellow-servants How can such persons answer it then when they shall expect mercy for themselves and yet have not been ready to shew it to others God hath told us that he will not forgive us here without this readiness to forgive our brethren and therefore we have no reason to expect it from him hereafter 2. Which brings me to the second branch of this first Reason we should deal so with others because God deals so with us He is kind to the unthankful and the evil Be ye therefore merciful as your heavenly Father is merciful 'T is our Saviours inference Luk. 6.36 It were not possible that the world should subsist one moment if it were not that his mercy did moderate the rigour of his justice If he should be severe to mark what is done amiss who might abide it Every minute we deserve hell and might expect to be cast into it It is because his compassions fail not that we are not consumed He considers what we are able to do and to suffer He knows our frame and remembers that we are but dust He chastiseth us with the rod of a man and doth never grieve willingly or afflict the children of men And all this he doth upon this very ground that we might from hence learn to deal so with others The less gentle and moderate we are in our dealings with others by so much the less sense have we of the guilt and danger of our own sins and the less experience of Gods love and mercy in the pardon of them That 's a remarkable Parable to this purpose Mat. 18.23 concerning the Servant who being indebted to his Lord ten thousand Talents was yet forgiven out of great compassion After which he did notwithstanding rigorously exact from his fellow-servant an hundred pence You know what sentence was passed upon him for it Serve nequam v. 32. O thou wicked servant I forgive thee all thy debt shouldst thou not also have had compassion on thy fellow servant even as I had pity on thee And his Lord was wroth and delivered him to the tormentors So likewise shall my heavenly Father do unto you if ye from your hearts forgive not every one his brother their trespasses The second kind of Reasons which I proposed for the enforcing of this Duty was in respect of men with reference to whom this virtue of Moderation will appear to be a thing I. Most reasonable and fitting in it self considering the Fallibility of humane judgment Mutability of humane affairs II. Most beneficial and advantageous for the good of men both in regard of Our own private welfare The good of humane Societies in general I. 'T is a thing most reasonable and fitting in it self because of the Fallibility of humane judgment And that not only from the impotence of our faculties and the prejudices we are liable unto upon the account of interests which will strangely biass a mans judgment against clear evidence But likewise from the difficulty and obscurity of things there being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every-where not only in Nature and Scripture but likewise in Political things and the ordinary concernments of humane affairs whether matters of Right or of Fact the most learned and inquisitive men many times differing in their judgments concerning matters of Right and as for matters of Story and Fact that are variously reported if a man hath not been an eye-witness of them himself it cannot be but that he must give credit to them according to that esteem and opinion which he hath of the persons by whom they are related All which put together shew how exceeding difficult and next to impossible it is that men should ever agree in the same apprehension of things There is no considering man who hath with any serious thoughts reflected upon the common state and condition of mankind in this respect but must needs own and acknowledg the truth of that Saying Pauci res ipsas sequuntur plures nomina rerum plurimi nomina Magistrorum The generality of men being carried away by the Names of Leaders and Parties taking up opinions by the bulk and in the gross as they are owned and professed by that Party of men amongst whom they are listed Many are swayed by the prejudice of the Names of
places 2. In such persons as have been obliged by acts of kindness and friendship which adds a peculiar aggravation to revengeful injurious dealing Had it been an enemy that had reproached me then I could have born it or if he that hated me had lifted up himself against me I would have hid my self from him But it was thou my friend and my acquaintance Psal. 55 12 13. 3. Professors of Religion who are under the highest obligations and restraints from offending in this kind Gen. 20.11 when Abraham came to a place where the fear of God was not there was no kind of injurious dealing but he thought he might expect from them but to meet with this from such as make profession of Religion must needs have in it this aggravation of a surprizal and disappointment as being so directly against the principles they pretend to 4. Such as are Poor Prov. 28.3 A poor man that oppresseth is like a sweeping rain which leaveth no food Such an one is most like to be violent and rapacious because of his necessities And yet 't is directly against his interest as being most liable to suffer by such dealing himself 5. To which I may add a fifth sort namely such as have but lately received any signal deliverance or mercy themselves to whom their Lord hath freely remitted ten thousand Talents for them immediately after to be rigorous with their fellow servants in exacting an hundred pence hath in it a great unworthiness and incongruity Such as have but lately experimented what a suffering condition is and can tell with what inward vexation and regret of mind they were affected at the hard revengeful dealing of others towards them for such men to endeavour to bring others into the same state the evil whereof they have so lately tasted hath in it a peculiar aggravation 3. The third and last particular to be insisted upon is to quicken and excite men unto a greater degree of watchfulness over themselves in respect of the temptations to this vice for the future I have urged several arguments to this purpose already To which I shall add some few other Considerations by way of Motive 1. To be ready to pardon and forget injuries is an argument of generosity and greatness of mind Prov. 16.32 He that is slow to anger is better than the mighty and he that ruleth his own spirit than he that takes a City 'T is one of the properties whereby the Philosopher doth describe a magnanimous generous man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is not any deep resenter of injuries nor is he vindicative of them 'T is from the same root that a man is made benign and grateful to friends which renders him gentle and exorable towards enemies And though it be a noble generous thing to contend in benefits not to be out-done in kindnesses yet not so in injuries Illic vinci turpe est hic vincere That man hath the greatest mind who can subdue his enemies by suffering and forgiving and those are the most ingenuous conquests which are made over the minds and affections of men by kindness According to that old Motto Nobile vincendi genus patientia Nothing renders a man more venerable and amiable than this readiness to forgive As for such cases wherein 't is not safe to pardon there the exacting of due punishment is not cruelty but just severity and a political virtue But when there is no such publick danger when there may be any hopes of winning and obliging men by kindness 't is not then only less profitable but likewise less glorious to pursue them with punishments How do we reverence the memories and rise up at the mention of the names of such persons as have in former ages been famous for their Clemency and Indulgence Camillus Aristides Socrates and Caesar of whom 't is said that he was in Vlciscendo lenissimus apt to forget nothing so much as injuries And Cicero no great lover or flatterer of him tells him Nil habet nec fortuna tua majus quam ut possis nec natura tua melius quam ut velis conservare quamplurimos That herein did consist the true greatness of his fortune that he was able and the goodness of his nature that he was willing to shew favour to his Adversaries And on the other side with what horrour and aversation do we think of such as have been full of fierceness and immanity 2. A Second particular I would suggest is That we would consider what difference there is betwixt the advantages to be acquired by Revenging and Pardoning of Injuries By occasioning some hurt and damage to an Adversary we may procure some satisfaction to our own private particular passions But on the other side his prosperity and virtue will redound to the publick advantage The pleasure of revenge is but short and momentany that which ariseth from the conscience of honest and worthy actions is lasting and permanent By revenge a man is but even with his enemy but by pardoning he is superior to him He that suffers injury is but assaulted but he that studies revenge is overcome Be not overcome of evil Men are very averse from yielding to their Adversaries but he that hath a revengeful mind doth that which is much worse he gives place to the Devil Ephes. 4.27 who may be said to subdue us when he doth by his instruments provoke us to this sin By Revenge we may perhaps endamage our adversaries estate or body but we do withal thereby hurt our own souls whereas by pardoning and relieving him we do that which will be advantageous both to him and our selves 'T is made a question amongst some Which is most eligible whether to have one friend more or one enemy less Whether to add to our help or substract from our opposition But without all scruple it must needs be more desirable to effect both these namely both to get one friend more and one enemy less Which can only be done by subduing them with kindness 3. Though this be a duty always seasonable as to the habit yet it is more particularly necessary as to our exerting the acts of it when we approach before God in any solemn duty The duty of Prayer men must lift up holy hands without wrath 1 Tim. 2.8 Hearing the Word Receive with meekness the ingrafted word Jam. 1.21 Particularly the Lords Supper which is therefore styled a Communion because of that mutual love and agreement which it supposeth amongst those that partake of it There was a strict prohibition of Leaven in the celebrating of the Passover and what was thereby signified the Apostle may inform us where he speaks of the leaven of malice and revenge 1 Cor. 5.8 Mat. 5.23 If thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee leave there thy gift and go first be reconciled to him Though Sacrifices and Oblations were a duty of the first Table and one
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
did not know that 't is much better for him to dispose of it so than to keep it in his granary 'T is of all others the most gainful way of Trading Ars omnium quaestuosissima as one of the Fathers When we receive much for a little certain for uncertain eternal things for temporal 2. For the preserving it safe The Iews call Alms by the name of Salt for its preserving power 'T is laying up treasures in Heaven where rust cannot corrupt nor thieves break through and steal Such persons whom we help by our beneficence are but so many Treasurers whom we intrust with the custody of our wealth who will preserve it more safely for us than any lock or guards or any other repositories can do As for that wealth which is not so disposed of the thief may rob our Treasuries the fire may devour our houses creditors may grow insolent our grounds may become fruitless and barren by reason of unseasonable weather tempests may destroy our adventures in merchandize some mistake in our conveyances may overthrow the title of our purchases every one of these may be subject to a thousand casualties But Extra fortunam est quicquid donatur amicis Quas dederis solas semper habebis opes Saith the Epigrammatist A man can be sure only of that wealth which he hath given away 'T is storyed of a great man eminent for his bounty that being asked by a friend what he did intend to reserve for himself after all his bountiful gifts bestowed upon others Answered ea ipsa quae dono implying that instead of alienating he did rather confirm his propriety in them by disposing of them to good uses 'T was a significant saying to this purpose Habeo quod dedi perdidi quod servavi I do keep what I gave but I have lost what I kept To which it may be added That as these riches are not so much exposed to danger so are they less lyable to the envy of others For Honour and repute which is better than great Riches 't is said he that hath mercy on the poor honoureth his maker Prov. 14.31 And God hath said Him that honoureth me I will honour Every man is a friend to a man of gifts Nor is such an one so much a loser in his purse by his bounty as he is a gainer in the hearts and affections of men The Centurion though of a different way from the Iews was upon this account highly valued in their esteem which made them so earnestly to intercede with our Saviour in his behalf as being a worthy generous person who had obliged them by his publick beneficence and our Saviour did upon that reason more readily comply with their desires upon the first motion Though upon another occasion being twice sollicited in the behalf of a Noble man's son he refused to go This gives us an interest in the prayers of others 2 Tim. 1.16 The Apostle mentioning the good offices done to him by Onesiphorus adds The Lord give mercy to his house for he oft refreshed me and was not ashamed of my chains The Lord grant unto him that he may find mercy of the Lord in that day St. Hierom speaking of a bountiful man gives this reason why such an one must alwayes be safe and happy Habet enim multos intercessores impossible est multorum preces non exaudiri Men do generally wish well to such and speak well of them and will be ready to stand by them and assist them in their troubles The highest expression of love that can be is for a man to be ready to lay down his life for another greater love than this hath no man Now though scarcely for a righteous man will one dye i. e. one of a severe innocence yet for a good man some will dare to dye Rom. 5.7 i. e. for a Friend and Benefactor one that is a publick good and of general usefulness worth a thousand others For such an one men may be ready to venture their lives which is the highest expression of love and honour that may be And as for the advantage we hereby receive as to our future estates this likewise is much every way 'T is some security from that danger and prejudice which follows upon the having of riches The evil of abundance is That we are thereby tempted to forget God And 't is the benefit of liberality That it makes us to remember him by laying up our treasures in Heaven And where the Treasure is there will the heart be also Luke 12.33 Works of Beneficence are called by St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The foundation of that reward we shall receive in the world to come Some Criticks have observed that this Greek word in the Hellenistical use hath an allusion to another Hebrew word which in the Rabbinical Dialect signifies Tabulae contractus a Bill of Contract a Bond or Obligation by vertue of which at the day of payment we may plead a right to the reward as being justly due to us not vi meriti but vi pacti by vertue of that promise whereby God hath been pleased to become our debtor And which is most desirable to have Christ at the last day to be our debtor and rewarder or our Enemy and Revenger III. In the Application of what hath been said there are some few things I would observe by way of Doctrinal Inference Practical Inference 1. By way of Instruction these Corollaries 1. If such persons only be truly noble and generous who devise liberal things then all such as are averse from such things are but Nabals vile and foolish and ought to be so esteemed amongst them that will pass righteous judgment and are able to distinguish of things that differ There may be an outward respect due to titles of Honour and dignity but when they are meeâ—ly nominal without any foundation of real worth to answer them 't is not to be expected that they should acquire an inward esteem in the judgments and affections of judicious Persons Men may have the custody of great estates but they are rather the slaves than the masters of them unless they have hearts to dispose of them to good uses 2. Hence we learn what to think of those who are so far from devising liberal things that they must be forced to do just things And will in cases of differences yield no further than they can be compelled by Law insisting to the utmost upon every punctilio of advantage which the rigor and the letter of the Law will afford them These are so far from being persons of honour that in the Scripture sense they ought not to be reputed persons of honesty Equity being necessary to that no less than Iustice. 3. Those Persons are much mistaken who think acts of this kind to be arbitrary that they may exert or restrain their bounty at their own pleasure without doing injury to any one Whereas 't