in respect of my outward condition to be the most contemptible amongst Christians as those are who are Anathematized or Excommunicated That which to me seems the most rational solution of this difficult Scripture is to look upon it as an Hyperbolical expression of which we have several other instances in Scripture which are not to be interpreted according to the strict literal sense of the words but according to the drift of the speaker St. Paul being under great prejudices amongst his Country-men as an enemy to them for his defection from them and adhering to the Christian assemblies doth endeavour to vindicate himself from those prejudices by a most solemn protestation that there was nothing imaginable and possible for him to do or suffer for their benefit but what he was most ready and willing unto So far was he from deserving to be thought their enemy Which sense seems likewise to be favoured by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 optarim the potential I could wish answerable to that other place Gal. 4.15 I bear you record that if it had been possible you would have plucked out your own Eyes and have given them to me Hence it is easy to collect what we are to judge of those expressions like to this ascribed to divers others That of one of the Popish Saints who wished that she her self might be cast into Hell upon that condition that she might stop the mouth of it so that none might ever enter afterwards That of Anselme That if Hell and Sin were set before him he would rather chuse Hell than Sin That he had rather be in Hell without Sin than in Heaven with it That of another that he did not so much fear and hate the torments as the blasphemies of the damned with divers the like expressions frequent in the Popish Legend and Mystical Divines Now I say though 't is possible that such kind of speeches may proceed from those that are good in some special zeal and heat of their affections yet they are not from a serious considerate judgment but being compared with the rule will be found to be unwary boasting expressions pretending to a higher degree of sanctity than men are capable of or than is required from them I fear I have been too long in confirmation of this Point I shall be but very brief in the Application of it 1. This may serve to confute that common and uncomfortable error so frequently vented both from the Pulpit and the Press namely that 't is not enough to prove our sincerity that we are able to do good out of love to the reward and so to avoid evil for fear of punishment wicked men may go so far every one that is sanctifyed must be able to hate sin chiefly for its own deformity and to love goodness for its own comeliness and beauty and so far make the glory of God his chief aim not any respect of his own that if his damnation might conduce more to Gods glory he were bound to desire that rather than to be saved Unto those that talk at this rate I might suggest that advice of the Wiseman Eccles. 7.16 Be not righteous over much neither make thy self over wise why shouldst thou destroy thy self That is do not pretend to such holiness as thou art not capable of this is to be over-righteous do not invent such precepts as the Scripture doth not prescribe this is to be over-wise by limiting salvation unto such rules as thou art not able to conform unto thou mayest be said to destroy thy self It would be a sufficient confutation of such men if they could impartially examine their own hearts what that motive is which hath the chief influence upon them in all their difficult services whether or no it be not or should not be the promises of the Gospel apprehended by faith and if so it may be a sufficient shame and check to them for the venting of such doctrines according to which they themselves must needs remain in a comfortless condition St. Paul reckons upon it as being a good degree of grace that he was able to look more at the things which are not seen than upon the things which are seen 'T is the folly and peevishness of our natures to run into extremities of all kinds As the generality of men on the one hand to licentiousness and prophaness so some on the other to frame unto themselves such rules of holiness as God doth not require being wise above that which is written Some of the School-men and Mystical Divines have been so rigid in this kind that the Council of Trent were fain to make particular Canon against them Wherein they denounce an Anathema unto any one who shall say 't is unlawful for a man to avoid sin out of the fear of Hell It cannot be denied but that there is a vast difference amongst men in reference to their performance of duties as for an unregenerate person he cannot set about any good duty without much pain and disquietness spiritual services are utterly against the bent of his inclinations when he is engag'd in them he is out of his element like a fish in the air Whereas on the contrary the more any one grows in grace the more his nature is spiritualized the more amiableness does he see in the ways of God and he can walk in them with a kind of complacency and naturalness as better agreeing with his sanctified desires and sometimes perhaps the thought of Gods excellencies may in respect of sense be actually more incumbent and pressing upon his Spirit than the consideration of reward but that which in a mans general course is the root and principal encouragement against all difficulties must be this recompence of reward 2. Let us be exhorted to imitate this Example in the Text In all our temptations and difficulties to propose unto our selves those great and precious promises which are offered in the Scriptures Learn to judge concerning the true difference of things and to value them according to their real worth and to prefer the things that are not seen It is in this place your trade and business to be skilled in all the advantages of Exchange and it will be a very great shame and folly for men that profess Christianity so to be immersed in these present sensual things as to neglect their future hopes 'T is observable how the Scripture doth in several places set forth this recompence of reward under such kind of descriptions as might render it most desireable to all sorts of men Sometimes 't is styled Riches hid Treasure a Pearl or Iewel of inestimable value Sometimes Honour the sitting upon a Throne the inheritance of a Kingdom a Crown of Life and Glory Sometimes delight fulness of joy Rivers of pleasures that men might not be tempted by any thing else to a neglect of this And therefore in every particular temptation whether of allurement or danger we are to fly for
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
if men will despise us though we do not deserve it from them In order thereunto I shall suggest two things I. By way of rebuke to such despisers who if they would but consult the Scriptures should find this unworthy disposition set off with such great aggravations both as to the nature of the sin and the punishments that shall be inflicted upon it as were enough to fright men from offending in this kind 1. For the Nature of the sin The Wiseman tells us He that despiseth his neighbour is void of wisdom Prov. 11.12 and sinneth chap. 14.21 'T is made the character of a proud Pharisee to despise others Luke 18.9 That which renders men like to dogs and swine trampling pretious things under their feet Esau was therefore branded with the note of prophaness because he despised holy things Heb. 12.16 17. All which tho it be bad enough yet that is much worse which our Saviour affirms concerning it Luke 10.16 He that despiseth you despiseth me and he that despiseth me despiseth him that sent me And what a horrid thing that must be for a poor mortal man to contemn the omnipotent God I need not I cannot say He himself hath said that as he will honour those that honour him so those that despise him shall be lightly esteemed 1 Sam. 2.30 And he who is the King of Kings must needs be the fountain of honour to dispose of it as he pleaseth Those men shall be sure to be put to shame whom God doth despise Psal 53.5 2. As for those judgments of all kinds which this sin will expose unto I shall only refer you to some few Scriptures 1. For Temporal judgments See that place 2 Chron. 36.16 17. They mocked the messengers of God and despised their words and misused the Prophets till the wrath of the Lord arose against his people that there was no remedy therefore he brought upon them the King of the Chaldees who slew their young men with the Sword and had no compassion upon young men and maidens old men or him that stooped for age he gave them all into his hand Where the ruine of the Iewish Nation wherein they were deprived of all kind of priviledges both civil and ecclesiastical is ascribed to this sin That 's a dreadful imprecation in Nehemiah 4.4 5. Hear O our God for we are despised and turn their reproach upon their own heads and give them for a prey in the land of Captivity and cover not their iniquity let not their sin be blotted out from before thee 2. And as for punishments in the other world St. Peter tells us that those who despise dominions and speak evil of dignities shall perish in their own corruption 2 Pet. 2.10 And shall receive the reward of unrighteousness v. 12. To which St. Iude adds that there is reserved for them the blackness of darkness for ever v. 8. and 13. II. By way of Direction to those who are thus unworthily despised not to be discouraged at it remembring what St. Paul saith that with us it is but a small thing to be judged of man's judgment but to approve our selves unto God in honour and dishonour Considering what he hath promised that when men speak evil against us falsely great shall our reward be in heaven And we shall have praise of God 'T is said of our Saviour that he despised the shame And so should we too contemn the contempt of injurious scornful men This perhaps was the meaning of that precept to the disciples of shaking the dust off their feet against those that despised them True honour is Consentiens laus bonorum Such only can give true praise who are themselves praise-worthy For a man deeply to resent his being despised by ignorant or unworthy men is over much to honour them as if their esteem could add any thing to our reputation To shut up all in a word you have heard of what great consequence it is that we should preserve our selves from being despised and by what means this is to be done Let me beseech you to consider and apply these things We all pretend to be zealous for the well-fare of the Church and very good reason we should be so But now if in good earnest we are desireous to promote the honour and interest of it these are the ways whereby it must be done and whatsoever any may think nothing else without these can be effectual to this purpose My brethren 't is not so long ago but that we may and ought still to remember it what flouds of contempt have been poured upon our sacred Profession how it hath been exposed to indignities of all kinds For which though there be abundant reason to shame and condemn those unworthy men who were the instruments of it yet there is cause enough to believe that the holy providence of God who thought fit thus to permit and dispose of it had just occasion for it and wise ends in it Will it not then concern us to examine what those former provocations might be whether any of those particulars I have mentioned that we may endeavour to prevent the like judgement for the future least if it should again befall us it should make an utter end and not admit of a second remedy Wherefore I beseech you as you have any tenderness for your own reputation for the dignity of your callings for the peace of the nation for the honour of Religion that you would be very jealous of all such things as may reflect disparagement on your holy calling 'T is not the opposition of enemies on all hands that can do us so much hurt as the scandal and folly of pretending friends If our enemies be more prudent and holy more humble and useful in their conversations than we are it cannot be but that they shall be reverenced when we shall be despised What remains then but that we make our addresses to the Father of lights that he would continually supply his Church with faithful Pastors who may make it their business to honour God and serve their generations and adorn their profession That he would sanctify us with his spirit and fill all our hearts with his fear that walking worthy of our Calling we may be honoured while we live and happy when we dye Now the God of peace who brought again from the dead our Lord Iesus Christ that great shepherd of the sheep through the blood of the everlasting covenant make us perfect in every good work to do his will working in us that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen The End of the fifth Sermon The Sixth Sermon ECCLES I. 18 For in much wisdom there is much grief and he that encreaseth knowledge encreaseth sorrow THere are two kind of things which every serious considering man is naturally very thoughtful about and inquisitive after the ways of Providence and the ways of
to hear the Law read and expounded and being ready to oblige them by any bounty and favour whereby they might testifie a peculiar respect to them as being devout and religious men 3. As for those special virtues recorded of this Centurion there are observable in the Story of him these four things for which he was eminent 1. His great tenderness and pity towards his sick servant who is said to be dear to him v. 2. though 't is probable that he was but a slave either bought with his money or taken amongst the spoils of War For such kind of Servants were then most usual with the Romans especially amongst military men yet you see how full of compassion he is towards him in his sickness how solicitous for his recovery making all the interest he could and ingaging his chief friends to mediate in his behalf And from his being thus merciful we may probably infer that he was likewise a man of courage and valour For as fierceness and cruelty is a sure indication of a Coward so gentleness and humanity are usually arguments of a great and generous mind 2. His modesty and humility Though others that knew him had a great esteem of him yet had he a mean opinion of himself Neither thought he himself worthy to come unto Christ. v. 7. He knew that the Iews did count themselves polluted by any familiar converse with such as he was and much less could he think himself worthy to receive any such honour from Christ as that he should vouchsafe to come under his roof 3. His bounty and generosity in works of devotion manifested by building a Synagogue for the Iews erecting for them a place of publick worship at his own charge which was a matter of no small expence 4. His great ingenuity of mind in submitting to sufficient evidence Having been informed of those great Miracles wrought by our Saviour and that holy Doctrine which he taught he is immediately convinced that he must needs be a Divine person And accordingly he makes his address to him suitably to this belief expressing his faith in such a way as hath no other instance like it in Scripture His request is Say in a word and my servant shall be healed As if he should have said I do not think it fitting either for me to ask or Christ to grant that he should vouchsafe to come and see my servant or to lay his hand on him 't will be sufficient if he shall please to speak the word only And he gives this reason for it For if I who am but a man under authority have such a power over those committed to my charge as to make them come and go at my command much more then may he send away diseases by a word of his mouth For I am a man thou art a Divine person I am set under authority thou art the supreme Lord of all I have Soldiers under me a rough untractable generation of men and yet when I say to one go he goes and to another come he comes to a third do this he does it Now sicknesses and diseases are thy servants under thine absolute dominion and command to be disposed of as thou pleasest and therefore as I am not worthy to come unto thee nor is it fitting for me to expect that thou shouldst vouchsafe to come unto me so is neither of these necessary to the grant of my petition 'T is but saying the word and my servant shall be healed Upon this message our Saviour seems to be somewhat surprized 't is said he marvelled at him and having made a stand he turns about to the people that followed him and said unto them I have not found so great faith no not in Israel v. 9. 2. The business or message which was to intercede with Christ for cure of a sick servant And this those who were imployed on this account did accordingly endeavour with much earnestness pressing their request with arguments taken from the great merit and commendation of the Person in whose behalf they did intercede which they express first in the general saying he is worthy for whom he should do this v. 4. and this they further specifie by two particular instances 1. From his publick spiritedness He loves our Nation he is not a person of the common temper of a little narrow mind immersed wholly in himself or given up to some small designs for his own private gain and advantage 2. His bounty and generosity in works of devotion He hath built us a Synagogue What by the help of his Soldiers and his own expence he hath very liberally erected for us a place for publick Worship which must needs be a great obligation to those who had any zeal for their Religion and is accordingly made use of as a powerful motive of favour towards him But here before I proceed any further it may be proper to speak something for the clearing up of this Question How it comes to be recorded as a commendable thing for a man to build a Synagogue when we find no command or institution for it in Scripture And therefore it may seem to be a kind of Will-worship or humane invention which may as well be said likewise concerning our Churches in these Times of Christianity We read indeed of a glorious Tabernacle and after of a stately Temple appointed by God himself All the Parts Vtensils Services Officers and every other circumstance belonging to that worship being particularly determined in Scripture But we read nothing at all of any command concerning Synagogues or Churches To this it may be answered that the having of particular Places set apart for the duties of publick worship is of natural obligation and therefore doth not require any positive law for the commanding of it Though such kind of Ceremonial and Typical precepts as are no way derivable from natural light do receive all their obligation from being instituted yet in things that are moral which a man may be acquainted with and obliged unto by the meer light of nature in such cases a man is left to the dictates of Reason and Prudence And from this natural Principle was it that the ancient Patriarchs who lived abroad in Booths and Tents frequently changing their places for fresh pasture when they came to any new place of abode where they pitched their Tents their custom was to erect Altars and enclose them about which was usually done in some mountains high places and groves And these before they came to be abused by Idolatry were in general request amongst them being styled by the name of Sanctuaries or holy places to which a reverence is commanded Ye shall keep my Sabbaths and reverence my Sanctuaries Levit. 19.30 When the Israelites wandered in the Wilderness without any setled habitation they were commanded to make a moveable Tabernacle before which they were to worship Exod. 26. And before that glorious Tabernacle was erected Moses had a Tent without the Camp for
principles as might accommodate them for those works to which they were appointed And he Governs all things by such Laws as are suited to those several natures which he had at first implanted in them The most universal principle belonging to all kinds of things is self-preservation which in Man being a rational Agent is somewhat further advanced to strong propensions and desires of the Soul after a state of happiness which hath the predominancy over all other inclinations as being the supreme and ultimate end to which all particular designs and actions must be subservient 2. By Moral Duties I mean such Habits or Actions as are the most proper means for the attaining of this end About these we have a liberty of Acting to which we are to be induced in a moral way by such kind of Arguments and Motives as are in themselves sufficient to convince the Reason So that self-love and the proposing of happiness as our chief end though it be the Foundation of Duty that basis or substratum upon which the Law is founded yet it is not properly a moral duty because every Man must do it necessarily nor can he do otherwise Now to suppose that the Holy and Wise God should impose any thing as a duty upon his Creatures which is inconsistent with those principles that he himself hath implanted in their natures in their first Creation is an apprehension as absurd in it self as it is unworthy of God This natural Principle of endeavouring after happiness is the Foundation of all Moral Duties For the highest moral inducement or motive to perswâ—de men to any thing is to represent such a thing as necessary to their happiness so that our Obligation to Duty is from the Law of God but the great motive to it is Love to our selves and a natural desire of happiness 2. From the chief scope of all those promises and threats so frequent in Scripture which are certainly intended for this very purpose to excite and quicken us in our Obedience Now it cannot be denyed but that 't is our duty to make that the aim and end of our actions which the Scripture it self proposes to be so namely to avoid the evil and obtain the good therein mentioned Deut. 30.19 20. After that large Catalogue of Mercies and Judgments before recited Moses puts them in mind that he had set before them that day life and death blessing and cursing therefore chuse life that thou and thy seed mayest live c. Upon this account it is that several precepts in Scripture are press'd upon us with so many affectionate insinuations taken from the consideration of our own good Deut. 5.29 Oh that there were such an heart in them that they would fear me and keep my Commandments always that it might be well with them and their Children after them And Chap. 6. v. 24. The Lord Commanded us to do all these things for our good always that he might preserve us alive c. Now I say it is not only lawful but 't is our duty to serve God upon his own motives and encouragements and to make that a principal reason and end of our obedience which he himself proposes to us under those Considerations 3. From the nature of that Principle which hath the chief influence upon the very life and actions of every Religious Man and that is Faith The just shall live by Faith As Reason is the Foundation of all humane actions so is Faith of Religious dutys And every one under the notion of just or Religious is acted by this principle of Faith as brutes are by Sense and Men by Reason Now Faith v. 1. Is the substance of things hoped for and the evidence of things not seen Where among the things hoped for and not seen are clearly meant the happiness and salvation which we expect hereafter the rewards of a better life which Faith doth as realy discern in the promises as if they were actually present to the Sense Hence it is that Salvation is said to be the end of our Faith receiving the end of your Faith even the Salvation of your Souls 1 Pet. 1.9 So then if all Religious actions be derived from Faith as the main root and principle of them and if Faith doth chiefly refer to the rewards hoped for and not seen then it must needs follow that it is as necessary for a believer to have a principal aime at the rewards as it is for him to live by Faith And that he may as well pretend to be above the life of Faith as to be above the help of those encouragements of the rewards and promises proposed in Scripture and so far as Faith hath an influence upon our Religious actions so far must we respect the recompence of reward 4. From the nature of our Love which is another Principle whereby the Soul is acted and carried on in all its attempts and prosecutions Now the proper object of Love is not so much that which is absolutely good in it self as that which is relatively so to us And this being rightly understood will give very much light unto the chief difficulties about the Point in hand 'T is true indeed there are in the Deity attributes of such a superlative goodness that of themselves they do deserve infinitely more than the best of our affections but yet they prove effectual to the winning over of our love and desires so far only as they are apprehended to be convenient for us And therefore the exactest Schoolman who spends most of his time and endeavours in the contemplation of those transcendent excellencies which are to be found in the Deity after all his Studies may find his heart as cold and stupid as the most ignorant man These things may raise his wonder but not his affections or in the phrase of a good Divine they may dazle his understanding into a more distempered ignorance but will never be able to ravish his Soul with those angelical flames of love which sanctified men do feel on Earth and the glorified Saints do fully enjoy in Heaven Hence is it that though the Devil doth understand those absolute perfections in the divine nature better than any man in the World as that God is most wise most holy most glorious yet he doth not love him because he himself cannot receive any benefit by him And upon the same ground is it that though a man should be sufficiently perswaded that his neighbour hath more grace than himself and so is absolutely more lovely yet he is not bound to love his neighbour better than himself because it is not absolute but relative good that is the surest ground of love And therefore the beloved Disciple who had most skill in the nature of this grace tells us that we loved God because he loved us first 1 Joh. 4.19 Implying some kind of necessity of apprehending God under the notion of a Friend or a Saviour before we shall love him He that comes to God
must look upon him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rewarder v. 6. Now I say if God's love to us must be the chief reason of our love to him then is it necessary for us in our best services to have a principal respect unto the reward and those things which to us may be most advantageous To which I shall add That the phrase of loving God with all our hearts with all our souls and with all our might so frequent in Scripture doth signifie no more than loving him as our chief end We are allowed to love other things in such a measure and proportion as they are conducible to our real happiness and as they are subordinate ends But our chief and ultimate end is said to have all because it comprehends under it all the intermediate 5. Unto these I might add a fifth Reason from those eminent examples in Scripture to this purpose That of Adam who whilst he was in the perfect state of innocence and consequently could not have any such reluctancy or weakness in his nature which might make a good duty seem difficult yet God saw it necessary for him that his obedience should be fenced about with promises and threatnings Do this and live The day thou eatest thereof thou shalt dye the death And therefore certainly it is not possible for us who have corrupted natures to attain unto any perfection above this Nay of Christ himself it is recorded in the next Chapter to this vers 2. That he endured the Cross and despised the shame for the joy that was set before him And so too in the fifth Chap. vers 7.8 He was afraid and learned obedience by the things which he suffered Now you know that our Saviour was perfect Man perfect in regard of all those things which are essentially and necessarily annexed to our natures and perfect too in respect of that utmost holiness of which in this life we are capable and therefore if he according to his humanity were thus quickned in his obedience by hopes of reward and fears of suffering certainly then 't is impossible for us whilst we are in this World to be ever above such helps I shall need to say no more for confirmation of the Point There are many Objections against it as being beside the common road and opinion some of the chief of these I shall endeavour briefly to examine and answer and then proceed to application The first Objection may be from that common notion of mercenary love and servile fear which are usually thus described when we do good out of love to the reward that belongs to it and avoid evil out of fear of those judgments that may follow upon it And these are frequently condemned as sinful affections belonging to the Devil and wicked men and no way agreeing to one that has the nature of a Child To which purpose are those common sayings Oderunt peccare mali formidine poenae And that of St. Augustin Qui Gehennas metuit non peccare metuit sed ardere ille autem peccare metuit qui peccatum ipsum sicut gehennas odit He that is restrained from sinning by the fear of Hell is not so much afraid to sin as to be damned he only doth truly fear sin who hates it as he does Hell with divers the like speeches For Answer to this 1. As to the authority of such usual opinions or sayings 't is considerable that the Assertion here maintained being acknowledged to be a Paradox it cannot therefore in reason be expected that bare humane Testimony should be looked upon as of any special force against it And to speak as the truth is 't is too common a fault amongst good Divines to take up general notions upon trust without applying them to the rule by a particular examination 2. As to the reason of this Objection I humbly conceive with submission that the proper nature of servile fear is to drive us from God in rebellion and disloyalty rather than to him in obedience and submission And therefore the metaphor is taken from a slave in whom the fear of his master makes him run away from him and desire that he may not return to him again as it was with the Amalekites servant 1 Sam. 30.15 When men are afraid of God and fly from him as an enemy whose ruine they wish according to that common saying Quem quisque metuit periisse expetit So that a man cannot do good out of a servile fear this doth not put him upon the performance of his duty but of his lusts such was that fear in Adam which made him fly from and endeavour to hide himself and his faults from God such was that in Saul and Iudas which made one of them run upon his sword and the other to strangle himself The disposition of a child is fear mixed with love The fear of the rod may bring a child to his father in filial obedience tho it drive the servant from his master in a slavish disloyalty And so likewise for mercenary love which is when reward can hire us to any thing without any consideration of the good or evil of it as in those two examples of Saul and Iudas one of whom would disobey God to win the spoils of his enemies and the other betray his master for thirty pieces of silver Such was that also in Balaam of whom the Apostle saith that he loved the wages of unrighteousness because of his strong inclinations to curse Israel that he might obtain Balaac's reward 'T is true indeed if there be in a man's heart any secret desire of liberty to sin and a grief because there is punishment annexed to it such a disposition of the soul is unquestionably evil and of such alone it may be truly said that he does not fear to sin but to be punished as St. Austin speaks And yet it does not follow but that sin ought to be avoided for the punishment denounced against it And he who out of consideration of punishment is afraid to offend God supposing that he doth not in his heart actually desire any thing against the Law and Justice of God such an one doth as he ought for punishments are truly to be feared and they are therefore proposed in Scripture to deterr us from sinning 2. Another Objection is this If in our obedience we may chiefly aim at our own private benefit then it seems that we may love our selves better than God nay then we set up our selves in his room For that which we propose as our chief end that we make our God And this says one is the highest impiety imaginable why a man had better pull the Sun out of Heaven than pull God thence which he doth whilst he makes a Deity of himself 'T is not better than the Indians Idolatry who adore the Devil nor less absurd than the Aegyptians Devotion who worship the Onyons and Leeks God is to be loved for
himself and to love him for any thing else were to place somewhat above him For answer to this you may please to remember what was said before that we do then make God our chief end and give him that supreme honour which he expects when we place all our happiness in the enjoyment of him He doth not propose himself to us in Scripture as abstracted from our good but as comprehending it So he tells Abraham I am thy exceeding great reward So that the loving of God for himself and his own excellency so much talked of in Mystical Divinity is but another name 't is not another thing from Heaven and Salvation For the enjoyment of God is Heaven And as a man's love is to any thing so must his desire be of enjoying it Nor can it otherwise be but that if God be our objective happiness our enjoyment of him must be our formal happiness The force of this Argument supposes those things to be separated and opposed which do necessarily involve one the other 3. A third Objection may be from those two great examples of Moses the instance of the Text and St. Paul as some think the Pen-man of it 1. As for Moses we read of him that he was so desirous of his brethren's pardon that rather than his request for them should be denied he would have his own name blotted out of the Book of Life Exod. 32.32 2. And St. Paul speaking of the rejection of the Iews professes that he wished himself to be an Anathema from Christ for his brethren and kinsmen according to the flesh Rom. 9.3 From whence it may seem that these holy men had so fully cast of all respects of their own that they could wish themselves damned for the salvation of their brethren So far were they from aiming principally at the recompence of reward To that of Moses I answer 't is evident from the context that 't is to be understood of temporal death not Eternal In the 10th Verse of that Chapter God had told Moses that if he would let him alone to destroy that People for their Idolatry he would make of him a great Nation ver 32. Moses rather desires that God would spare the People and destroy him rather than not forgive their sin blot me I pray thee out of the Book which thou hast written The phrase of a written Book being a metaphorical expression and signifying no more than the purpose of God which he hath decreed within himself in reference to future events so that to be cut off by an untimely death is to be blotted out of this Book Now to die for a man's Country is no more than what every wise and valiant man is ingaged to by the Rules of Morality There being a happiness beyond and above a temporal life which may be purchased by such sufferings As to St. Pauls wish of being an Anathema from Christ such a desire if understood in the strictest sence of it cannot be lawful upon any condition the reason is because a man cannot properly be an Anathema from Christ unless he be in a state of sin and consequently an enemy to God as well as in a state of misery And there is no imaginable condition that can make it lawful for a man to wish himself in a state of sin Besides that it implies a gross contradiction as if a man out of the zeal of his love to God should wish himself to be an enemy to him and to be eternally separated from him Or if any shall suppose the meaning of his wish to be that he might be only separated from the enjoyment of Christ without being an enemy to him Besides that this is inconsistent with the Divine goodness that those who love him in the highest degree should be debarred from the enjoyment of him It hath in it likewise a plain contradiction to the nature of love and zeal The proper notion of loving any thing with all our might is so to esteem and desire it as to place our chief happiness in the enjoyment of it And zeal is nothing else but a warm anger against any thing which may hinder us in this fruition So that for a man out of the Zeal of his love to God to be content not to enjoy him must needs be a plain contradiction And as for such a degree of love to to our brethren as the strictest sense of these words doth imply it is neither lawful nor possible 1. Not lawful because God hath proposed the love of our selves as the pattern of our love to others and it is not fit that in drawing the portraicture we should spoil the pattern That order in Charity to which we are obliged doth not permit this 2. Not possible because such a love would be in some sense greater than that which Christ shewed unto the World and greater than that hath no man Joh. 15.13 So that this phrase is not to be understood in the strictest literal sense or if it should 't is by no means lawful and therefore not to be drawn into example What the most proper and genuine sense of that Scripture may be is not so easy to determin St. Hierom understands it de occisione corporali so making it equivalent with that other saying of the same Apostle 1 Thes. 2.8 We were willing to have imparted unto you nor the Gospel of God only but also our Souls or lives because ye were dear unto us So Christ is said to be made a curse for us by reason of that ignominious death c. Some others would have the sense of it thus interpreted I could wish you were made partakers of the true faith though I were as yet alienated from it Others by this phrase of Anathema from Christ suppose to be meant Excommunication from the Church which is the body of Christ with those consequences which did commonly ensue upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destruction of the flesh i. e. several diseases and temporal afflictions which the Apostle was content to undergo for his brethrens sake 'T is observed by some that amongst the Iews unto whose customs and practice the Apostle doth here allude there were two sorts of Anathema's the one styled Niddui by which men were debarred the external Communion of the Church for the space of 30 days The other Cherem which did extend to a perpetual exclusion from the Church by execrations and curses The Apostle he styles it Anathema Maranatha 'T is thought that his wish in this place doth allude only to the first of these and doth import only his being content to undergo some temporary short separation from the Church privileges and from the consolations of Christ but not an eternal separation from the Spirit and Grace of Christ. Others would have this to be the sense of the words as if he should have said I could be content for my brethrens sake not only to want the honour of my Apostleship but
late and present controversies would very much conduce to the healing of the minds of men and taking them off from many of those contentions and animosities which now abound 2. We should hence be persuaded to lay out our selves with our utmost zeal and intention of mind upon those great things of righteousness and peace and joy in the holy Ghost It were easie to mention abundance of Arguments to excite and quicken men to a fervency about these things would the time permit it I shall very briefly sum up what remains under these two heads the Excellency and Seasonableness of these things 1. From their Excellency There are but two kind of things that any men aim at or endeavour after to get into the favour of Men and of God to be safe here and happy hereafter Why now these things do entitle us to both they make us to be accepted of God and approved of men They are not only duties but privileges the chief part of that salvation and glory which we are capable of on this side of Heaven That which makes men zealous in other points is their apprehension of the importance and clearness of the things they insist upon Why there can be nothing of greater importance than these things wherein the power and substance of Religion doth consist And as for their evidence let it be supposed that in some of the controversies now on foot amongst us there should in some solemn Assembly be an appeal made to heaven to determine which of the Parties were in the right If upon such an appeal an Angel should immediately be sent down or men should rise from the dead and declare that such a Way and Party were in the right and the others mistaken one would think that upon such an advantage men might have good ground to be zealous and confident Why we have more reason to be zealous for righteousness and peace and joy in the holy Ghost than men would have upon such a miraculous confirmation of their Opinions Because these things are of the highest importance and we have for them the same if not better evidence And the reason is this By the same natural light which convinces a man that God alone is Omnipotent and can only do miracles that he is infinitely good and will not perform any miracle in confirmation of a sin or an error By the same light it is that we are convinced of moral duties But now we cannot have the like degree of evidence that this or that particular action is a miracle because of the obscurity of natural causes as we may that holiness and righteousness and peaceableness are duties and of a natural goodness and obligation We are in the frame of our natures better fitted and prepared to understand morals than naturals what is honest rather than what is possible and 't is great reason we should be so because we are more concerned in the one than the other So that 't is not possible there should be any better evidence than what we have for the goodness and obligation of these things 2. From the Seasonableness of these things both in respect of 1. What we have seen in the Times lately past And 2. What we are in expectation of for the future 1. For the time past No man can be ignorant of those horrid scandals that have been brought upon Religion by the neglect of these moral duties under the highest pretences of zeal to other matters Whereby some men have been induced to despise all profession of Religion as being but mere pretence and design as if there were nothing in it of reality Now if we have in us any tenderness for the honor of Religion if we would make up that breach and wipe off that blemish that hath in this respect been brought upon it it must be by our integrity and zeal for the promoting of these more substantial matters both in our selves and others 'T is true men have been always apt to rest themselves in moral performances as if they alone were sufficient to entitle us to heaven and consequently as the endeavour to drive them off from such presumptions as these can never be unseasonable so on the other hand when men shall out of pretence to some higher notions and attainments dare to neglect and violate these moral duties 't is then if ever seasonable to insist upon the necessity and importance of them 2. In reference to that settlement and peace which we are now in expectation of to which these things will most effectually conduce It must be granted that 't is beyond humane contrivance to find out any infallible way of securing future events nor is it consistent with the nature of humane affairs which are often swayed by such intricate providences as we are not able to fore-see or comprehend the reason of God sometimes making use of such men who are most vehement against a thing to be the chief instruments of promoting it and those who are most for it to be the occasions of hindering it So that I say in this respect there is a necessity that we should acquiesce in such fair probabilities as the prudence of men can contrive and the state of things will admit He that hath observed those various providences which these poor distracted Nations have of late years been exercised with cannot but take notice that since our first civil tempests and storms there have been some seasons wherein we have seemed to be near the Harbour and upon the borders of settlement And yet in the midst of all our hopes there hath still been some unexpected emergency whereby we have been driven back again into the wide Ocean and exposed to all our former fears and dangers What may be the issue of our present expectations no man can be certain of Only of this we may be most sure that this laying out our selves upon the duties of righteousness and peace and joy in the holy Ghost will be the best security for every man in his private capacity and the most effectual remedy for the publick It cannot be but that in times of change and revolution mens minds must be variously exercised with hopes and fears according as their several interests do engage them The great thoughts of heart upon some men are how they may be secured in the change of times But now if men would repose themselves upon Scripture security I would refer them to that place Rom. 13.3 Wilt thou not then be afraid of the power do that which is good and thou shalt have praise of the same This being the very natural end of magistracy namely the praise of them that do well 1 Pet. 2.14 I shall shut up all with that saying of the Apostle 1 Pet. 3.10 cited out of the 34 Psal. What man is he that would see good days Let him eschew evil and do good let him seek peace and ensue it He may be most certain by this means to be entitled unto the
removal of Blemishes and the addition of Ornaments 1. For the Removal of Blemishes There are several things which are after a more especial manner blemishes to the conversation of a Christian. Besides those grosser vices which are most opposite to the purity of evangelical doctrine by which this profession should be distinguished from all others I say besides these there are some actions likewise which seeming not to contain in them any gross iniquity or injustice are thereupon more easily fallen into And yet being destructive to peace and friendship amongst men and against the good of humane Society and consequently hateful to the generality of man-kind are therefore very great blemishes to the profession of Religion Such are suspitiousness evil-surmisings tale-bearers which are the fewel to contention as the Wiseman speaks Prov. 26.20 Malignity that is an aptness to put the worst construction upon things whispering backbiting rash censuring of others which things in the opinion of St. Iames are not consistent with the very shew or profession of Religion If any man amongst you seemeth to be religious and bridleth not his tongue that mans religion is vain Jam. 1.26 Being busy-bodies under the pretence of zeal and religion in the affairs of others wherein we are not concerned which is very apt to provoke men unto much indignation and prejudice And then besides these blemishes which concern our civil conversation with others there are some likewise which men are subject unto in the performance of their religious duties An imprudent openness and too much affecttation in them as if we did them to be seen of men A being strict in lesser things and loose in greater which is to walk circumspectly as fools not as wise and hath usually much provocation in it There are several other things of this nature which I cannot stand to enumerate but these are some of those particular failings to which those who would be thought the more strict Professors are subject which ought to be avoided as being after a more especial manner blemishes to our Profession 2. There are some peculiar Virtues and Graces which are commended to us as being more especial ornaments to our Profession 1. Nothing doth become men more than a holy reverence and fear in speaking of the things of God There is an uncomeliness and there may be a superstition too in the unseasonable mixing of sacred things with mirth 2. In reference to others nothing is of a more universal approbation than Love and Iustice. 1. For Love there must be a philanthropia extending to the good of mankind and publick benefit not confining our designs within the narrow compass of our own private advantage and the observance of our selves And there must be a philadelphia too a more especial love to the brethren and readiness to serve and help them especially for such as are in distress and in a state of affliction The works of mercy to such are not only sweet odors in the sight of God but before men 2. And so for Iustice likewise Uprightness and single heartedness a freedome from guile and designs being commendable amongst all professions of men And therefore the neglect or want of these must needs be a great blemish amongst Christians When those that are professors shall be more ready to serve the interest of a Party than to observe the rules of justice and equity this must needs occasion hard thoughts and speeches against them 3. In regard of our selves the holy Ghost doth frequently commend to us humility meekness modesty as being the most comely ornaments and indeed the very badge and livery of our Profession We are exhorted to be clothed with humility resembling it to a garment with which we are to deck our selves and a meek and quiet spirit is expresly compared unto and preferred before the adorning with gold and apparel and as those are usually valued by men so this is said to be in the sight of God of great price 1 Pet. 3.4 And the Scripture styles modest behaviour neat 1 Tim. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's the Word we translate it of good behaviour but 't is the same with this in the Text and signifies properly neat or comely Nothing is more frequently inculcated in the Gospel than these kind of graces that we should be gentle easie to be intreated favourable towards the infirmities of others putting the best construction upon things Being soft in our answers slow to anger ready to forgive overcoming evil with good speaking evil of no man being no brawlers but gentle shewing all meekness to all men Titus 3.2 These graces are all of them of such a lovely and winning nature that it would exceedingly promote the interest of Religion if they did more shine forth in the lives of those who call themselves Professors in these times 'T is true these Graces do more naturally arise from a condition of trouble and suffering as the primitive times were And in such days as these when the profession of Religion is in fashion and advantageous to a mans secular ends and the Church in a kind of triumphant condition many of those who profess Religion if they are not otherwise persons of judgment and solid worth are more apt to grow insolent and rugged towards others But yet these Graces would be no less comely now than they were then Nay the greater the difficulty of them is the greater would their ornament be And therefore the more watchful ought we to be in respect of the temptations against them I know there are several other things which some men make choice of for the ornaments of Religion as skill in some affected insignificant phrases or some high airy notions zeal for some particular forms or in serving the interest of a Party Nothing is more obvious to any ones observation than that many men do principally insist upon some such things as these for the great ornaments of their profession by which they measure themselves and others Whereas some of these things are so far from being ornaments that they are at the best but spots and blemishes and the best of them are but fashions which though they may seem comely in some particular place and seasons yet they have not any absolute beauty in them and at another time will appear deformed Whereas these other things I have mentioned will never be out of fashion as having in them an absolute beauty of their own not depending upon places times or opinion The End of the fourth Sermon The Fifth Sermon At a Visitation holden at London TITUS II. 15 These things speak and exhort and rebuke with all authority LET NO MAN DESPISE THEE THese words do contain one of the Apostolical Rules or Canons whereby Church officers are directed to preserve the dignity of their places and the authority of their ministry and therefore cannot be unseasonable for for the present occasion and solemnity In the beginning of this Chapter the Apostle had mentioned that sound
should mistrust that these were only casual accidental concomitants without any mutual influence therefore he tells us that they are usually proportioned to one another for the measure of them and do increase together to shew their casual dependence We scarce read of any person in Scripture under greater discontent and vexation of mind than Achitophel in whom it was the eminency of his parts that set home upon his thoughts the disgrace of having his counsel despised with such aggravations as made him run upon his own voluntary ruine And there cannot be any higher degree of indignation than that which drives a man to despair and self murder I shall not need to cite that saying of Festus to St. Paul much learning hath made thee mad Because 't was a gross falsehood and scandal as he applied it But yet there was somewhat of the common notion in it that Nullum magnum ingenium sine mixtura dementiae You know that Fable of Prometheus the great inventor of Arts and Philosophy who is said to have an Eagle or a Vulture perpetually knowing upon his liver signifying those continual cares and anxieties of mind which knowing and inquisitive men are exposed unto But the chief proofs of this assertion of Solomon I would rank under three Heads by considering that vexation which there is in the Getting Possession and Loss of these things 1. For the Getting of them 'T is part of the primitive curse that nothing is now attainable without the sweat of our brows and the difficulty of every thing is proportionable to the excellency of it And therefore these being the best of all other things there must needs be much vexation and labour in the enquiry after them The Wise-man speaking concerning the search afteâ— wisdom v. 13 tells us that this sore travel hath God given to the Sons of Adam to be exercised or afflicted therewith He seems to allude unto that natural thirst and appetite after knowledge which our first Parents have transmitted down to their posterity And intimates the great justice and equity that the Sons of Adam should for his ambition and curiosity be punished with a tantalizing desire that the tree of knowledge should be within their view but out of their reach so that they could not chuse but desire and attempt after it but cannot attain unto it And this earnest desire after knowledge implanted in our hearts compared with that great difficulty and labour in getting of it is that sore travel which God hath given to the Sons of Adam to be afflicted therewith Now the perplexities in this kind must needs be very great whether we consider the blindness of our understandings or the intricacie of things themselves the many dark recesses of nature the obscurity and implication of causes and effects there being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Books of Scripture and Nature besides thoâ—â— accidental difficulties which are occasioned by the subtilty and intanglement of error the variety of intricate opinions the many involutions of controversies and disputes which are apt to whirl a man about with a vertigo of contradictory probabilities and instead of settling to amuse and distract the mind To which may be added that difficulty and labour which is occasioned by the disease of curiosity to which inquisitive men are commonly liable by which they are made to wander about after all kind of varieties and like Noah's Dove are continually hovering not knowing where to rest themselves or set their feet So that in all these respects the Wise-man had just cause to complain that much study is a weariness to the flesh by reason of those many cares and difficulties in the acquisition of wisdom and knowledge 2. Nor is it better with us in the second place as to the Possession of them It being the property of learning as not to diminish by communicating so not to fill up by addition to it But the thirst after knowledge doth increase with it like drink to a man in a feaver which inflames the appetite to a more impetuous craving Besides that it is apt to bring along with it much disquietness in other respects infusing into the soul weak fears vast desires jealousies impatience emulations doubts in all which respects it is almost grown into a Proverb that nihil scire est vita jucundissima The Philosopher hath observed it that the most studious men though they may be naturally cheerful yet commonly are by their studies and retirement made soure and morose and less patient of opposition as being continually chafed and tired out in wrestling with difficulties And when they have leisure to look abroad upon the state of things round about them they cannot chuse but see every where much defect and lameness much confusion and disorder besides the evils that are a far off and not being able either to avoid these or amend those no wonder though their knowledge increaseth their sorrow The more skill a man hath in any thing with so much the more disgust and regret doth he behold the failings and deficiencies in that kind He that hath in his mind the exact Idea's of Musick or of Painting cannot hear the discords or behold the bungling of such as are pretenders to those arts without displeasure and offence And thus must it be with every wise man that beholds those irregularities and confusions which he shall meet withall in the world But this will yet better appear if we consider such mens conditions either in relation to their Sufferings or Sins 1. For their Sufferings Such persons have usually the most tender sense and therefore must needs have the greatest sufferings As an exact health is required to an exquisite pain They cannot but be very apprehensive of the cares dangers and necessities wherewith they are incompassed the injuries and abuses that are offered to them Eccles. 7.7 't is said that oppression makes a wise man mad that is transports him to some unusual rage such an one being best able to see and to judge of the deformity of any unjust unworthy action and therefore his heart must needs rise up with much nauseousness and indignation against it A man that by his knowledge hath gotten an enlarged heart is thereby made less capable of a narrow indigent condition He that useth to busy his thoughts in surveying the vast frame of Nature the several situations and advantages of Kingdoms or else in censuring the miscarriages of those publick counsels and transactions upon which the fate of the greatest Nations and Persons have depended for this man to be himself without any kind of possession or power and after all these great thoughts to want necessaries for himself or family to be insulted over by some sordid ignorant peasant how irksome must this be to such a person And yet this is oftentimes the case of wise and knowing men For the race is not always to the swift neither yet bread to the wise nor riches to men of understanding nor
is derived from a Root which signifies the Head 'T is frequently used to express the summity or top of any thing the chief or most excellent part of it the original or first It may import a priority of time or order or cause or dignity The Word translated Geâ— signifies properly the acquiring such an interest and propriety as men have in their possessions which they account their own and which they enjoy for themselves The Proposition I would treat of from these words is this The attainment of true wisdom is that which doth most of all deserve our care and study In the prosecution of this I shall endeavour 1. To shew the Nature of Wisdom what it is and wherein it consists 2. The Necessity of it or the grounds of our obligation to it from Scripture and Reason 3. To apply this by some useful inferences I. To shew what Wisdom is and wherein it consists Which I would enlarge under these four heads 1. The description of its Nature and causes 2. The several kinds and distinctions of it 3. The properties or effects that flow from it 4. The opposites to it 1. For the description of the Nature of Wisdom this is by Aristotle said to be that intellectual Virtue whereby we are directed in our manners and carriage to make choice of the right Means in the prosecution of our true End Tully describes it to be ars vivendi And to the same purpose Aquinas Recta ratio agibilium the skill of demeaning a mans self aright in practical affairs And Solomon to the same purpose The wisdom of the prudent is to understand his way Prov. 14.8 It is the end of science or knowledge to furnish our minds with due conceptions concerning the nature of things in general their differences relations dependencies whether in themselves they are either true or false good or evil but to be able to give a true judgment of particulars concerning what may be most fit and convenient in that great variety of Cases which we shall meet with in the practical affairs of life this is properly the work of Wisdom and Prudence The Philosophers in their distribution of virtues have generally agreed upon four which they call cardinal because all the rest do turn upon them as upon their hinges These are Prudence and universal Iustice and Fortitude and Temperance Prudence is that virtue whereby a man is inabled to judge of what is right and fitting to be done according to variety of cases and circumstances Iustice is that inclination of mind whereby a man is disposed and fixed to do in every business according to the Rules of right and just as he ought Fortitude is that virtue whereby he is inabled to resist and subdue all such difficulties as he may meet with in the performance of his duty on the one hand upon the account of danger or fear And Temperance is that virtue whereby he is inabled to overcome the temptations on the other hand of pleasure and allurement So that each of these virtues are of universal extent in all the affairs and conditions of life and there are many particular Cases all such as are of any importance wherein every one of them is to be exercised When a man shall stand in need of Prudence to direct him in what is fitting and of Iustice to incline him to do accordingly and of Fortitude to resist those fears and discouragements which be put in his way and of Temperance to overcome the temptations of allurement and pleasure whereby he may be drawn aside and inticed The first of these which I am now treating of is Wisdom or Prudence and it consists of these three parts I. A Sagacity of judgment to make a true estimate of 1. Things 2. Persons 3. Times and 4. Events 1. Of Things and actions according to the nature of them whether they are good or evil and according to their degrees whether Gnatts or Camels Moats or Beams Mint and Cummin or the weighty matters of the Law 2. Of Persons according to their various tempers interests and inclinations The Philosopher hath observed that every man hath some handle in his disposition which he that can take hold of may thereby lead him about and persuade him to any thing Nor can there be a more palpable folly than to use such courses in order to the persuading of men as in their own natures are like to alienate and exasperate them rather than to convince them 3. Of Times and seasons as to the fitness of them a wise mans heart discerneth both of time and judgment Eccles. 8.5 That which at one time may be very useful and proper may not prove so at another season 4. Of Events as to the probability of them A wise man foresees the evil and hides himself Again he knows that things and persons are not to be judged of by their present state but by their final issues which he is able oftimes to foresee in their causes II. A Presence of mind to obviate suddain accidents that a man may not be daunted with a surprize or unexpected emergency but may have his wits about him to make the best diversion and provision that such a case will admit of III. Experience and observation of the most usual and probable consequences of things which being for the most part acquired upon many trials and in long time therefore is this Virtue of Wisdom commonly appropriated to old age according to that in Iob With the antients is wisdom and in length of days understaning 12.12 But because a diligent observation of History is somewhat equivalent to this the world being but a great Theatre wherein the same parts are repeated and acted over again in several Ages therefore this may be some help and supply where the other is wanting II. The second particular to be discussed is concerning the several kinds and distinctions of it The Scripture takes notice of two general kinds of it One that is a Grace or Virtue the other that is not so 1. The first of these is sometimes styled The wisdom that is from above James 3.17 to shew its original and descent The wisdom of God 1 Cor. 2.7 as the Author of it Wise unto Salvation as the end of it 2 Tim. 3.15 Wise to that which is good as the proper object of it Rom. 16.29 2. The Opposite to this is sometimes called the wisdom from beneath or which descendeth not from above James 3.15 but is earthly sensual devilish The wisdom of the flesh Rom. 8.6 7. which is enmity against God The wisdom of the world 1 Cor. 2.6 We speak not the wisdom of this world nor of the princes of this world that is 't is not our business to instruct men in those subtilties of Philosophy or arts of Policy which pertain to these worldly affairs for which other men are celebrated as princes and famous in their generations But we speak the wisdom of God in a mystery as it follows
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
chief scope of the Text may be summed up in this Observation That every mans present and future well-fare doth very much depend upon the right choice and improvement of those friends or companions with whom he doth most familiarly converse If with such as are good he shall be wise and happy if with wicked persons he shall prove foolish for the present and miserable for the future So that the subject I am to treat of is very proper and sutable to this Place which being chiefly intended for education unto which the company and friends that men make choice of doth so much contribute therefore it can never be unseasonable here to put them in remembrance or to stir them up to their duties in this respect For the clearing of this Observation it may be made very evident from diverse Scriptures Upon this account it is that we have such frequent cautions and threats against conversing with bad company This was the meaning of all those severe prohibitions in the ceremonial Law against touching of any unclean thing which in the morality of it say the Antient Fathers and other Interpreters doth signifie that exact care which we ought to have against all such company whereby we may contract any inward pollutions 'T is observable that he who touched a dead beast was unclean but till the evening Levit. 11.24 But he who touched a dead man was unclean for seven days Numb 19.11 signifying a bad man to be the most dangerous of all other Creatures For that this in scripture-phrase is meant by a dead man may be sufficiently explained by that expression of the Apostle where he styles wicked men to be such as are dead in trespasses and sins Ephes. 2.1 even whilst they live 1 Tim. 5.6 And elsewhere they are said to be whited sepulchers which may appear beautiful outwardly but within are full of dead mens bones and all uncleanness Matth. 23.27 That 's a very sharp and elegant reprehension which the Prophet uses towards Iehosaphat in reference to his association with Ahab 2 Cron. 19.2 Should'st thou love them that hate the Lord He puts it by way of question to shew the inexcusable inconsistency of those mens actions who pretend to love God and yet will be friends to those that hate him Prov. 22.24 Make no friendship with an angry man and with a furious man thou shalt not go least thou learn his ways And because some might be apt to think that they could converse with bad men without any such danger therefore 't is further added lest thou learn his ways and get a snare to thy soul. Implying that though a man be very wary to avoid the corruption of bad company yet it may insensibly steal upon him and surprize him as a snare There are divers the like Precepts in the New Testament 2 Tim. 3. The Apostle having recited a long Catalogue of vitious persons despisers of those that are good heady highminded having a form c. adds this clause at the end of it from such turn away that is avoid as much as may be all converse with them And there is a solemn adjuration 2 Thes. 3.6 Now we command you Brethren in the name of our Lord Iesus Christ that you will draw your selves from every brother that walketh disorderly That place doth not so properly signifie exclusion à sacris but from familiar converse Psal. 15.4 'T is set down as a special mark and evidence of such as shall be saved in whose eyes a vile person is contemned but he honoureth them that fear the Lord. And holy David is very frequent in the proof of his integrity and consequently of his happy condition from this sign by his dislike of wicked company and his love to those that are good Psal. 26.4 5. I have not sate with vain persons neither will I go in with dissemblers I have hated the congregation of evil doers and will not sit with the wicked Psal. 101.4 I will not know a wicked person ver 5. Whoso privily slandereth his neighbour will I cut off him that hath a high look and proud heart will I not suffer Psal. 139.21 Do not I hate them O Lord that hate thee and am not I grieved with those that rise up against thee I hate them with a perfect hatred and count them mine enemies Psal. 120.5 He bemoans his unhappiness that he was forced to dwell in Meshec and to have his habitation in the tents of Kedar that is amongst such ungodly and cruel men as those of that Country And so on the other side he professes that his delight was in the saints and to the excellent of the earth Psal. 16.3 Mine eye shall be upon the faithful of the land that they may dwell with me Psal. 101.6 I am a companion for all those that fear thee and keep thy precepts Psal. 119.63 It were easy to cite abundance of other Scriptures to this purpose And there is very good reason why the nature of a mans friends or company should be looked upon as of such great consequence to his well-being Because they have such a special influence not only upon a mans temper and manners but upon all his chief concernments There are four things wherein most men place their well-fare some or all of which every rational man doth propose to himself in the choice of his friends These are reputation safety comfort profit Now each of these is only attainable by conversing with those that are good 1. For reputation or honour Wicked men are fools in the phrase of the Text and what credit can a wise man expect by conversing with fools They are styled beasts in Scripture dogs and swine and vipers And 't is the lowest most ignoble condition that our humane natures can be deprest to with Nebuchadnezzar to converse with beasts Iob doth make it his great grief and complaint I am a brother to dragons and a companion to estriches Iob 30.29 They are dead men in the Scripture phrase and what should the living do amongst the dead They are whited sepulchers that are full of rottenness and none but a mad man one that is possest with a Devil will live among tombs On the other side good men are the excellent of the earth Such alone are truly noble and magnanimous though not in outward respects yet in regard of intrinsecal value which can only put a true worth upon a man So the righteous is always more excellent than his neighbour Iob upon the dunghill and Ieremiah in the mire had more real worth in them than any of the greatest men of the world in the midst of all their pomp and glory The Saints of old when in their most despicable condition wandring about in sheep-skins and goat-skins being destitute afflicted tormented were in themselves of so noble and inestimable a value that in the judgment of the holy Ghost the world was not worthy of them These are they that have the highest relations
1. Be subject to her Husband as to the Lord Ephes. 5.22 This is meet and comely Colos. 3.18 For after this manner the holy women of old time that trusted in God were in subjection to their husbands 1 Pet. 3.5 Which was signified by their heads covered 1 Cor. 11.10 They must not usurp authority over the man 1 Tim. 2.12 This would give occasion for the word of God to be blasphemed Titus 2.5 2. To reverence them 1 Pet. 3.6 And out of an awful regard to take care of pleasing them She that is married takes care to please her own husband 1 Cor. 7.34 3. To be of meek and sober spirits placing their chiefest ornament in good works as becometh women professing godliness 1 Tim. 2.9 10. Either keeping silence v. 11. or speaking with wisdom having the law of kindness in her lips Prov. 31.26 The joint Duties common to both are 1. To be mutual helps Which was the end of this ordinance Gen. 2.18 participating in one anothers cares and concernments This the very name imports they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjuges draw in the same yoke and therefore should partake of the same burden and benefit 2. In the educating of their children in the nurture and admonition of the Lord being instrumental for their regeneration continually exciting them to love of things that are truly virtuous and noble and to a dislike and aversation of all such matters as are sinful and unworthy going before them in the example of a good life They should whet the law upon them as the word signifies Deut. 6.7 that is inculcate it going it over and over again as men do when they whet a thing th◠first impressions are like to abide longest To pray for them Iob offered a sacrifice for each of his Children Not to provoke them to wrath Ephes. 6.4 lest they be discouraged Colos. 3.21 Using such a mixture of kindness and lenity in the exercise of parental authority as may excite a filial awe mixed of love and fear 3. In the government of the whole family If God have blessed you in these Relations you shall take up Ioshua's resolution I and my house will serve the Lord setting up his fear and worship in your families This is the best way to express your gratitude for mercies past and will be the surest means to continue and secure them for the future And if a blessing from this place this Mount of blessing from the mouth and heart of him who had the happiness first to joyn your hands may be efficacious I shall close up all with this benediction The Lord bless you and lift up the light of his countenance upon you Continue you in mutual love and peace and give you to see the desire of your souls upon your posterity that after many days of mutual comfort here you may in a good old age be gathered to your Fathers and that your Children after you may rise up and call you blessed for your love and care of them in a virtuous and christian education The End of the ninth Sermon The Tenth Sermon At the Spittle Easter Wednesday 1663. ISAIAH XXXII 8 The liberal deviseth liberal things and by liberal things shall he stand IN the former part of this Chapter we have a prophetical description of the happy state of the Iewish Church and Nation under the reign of King Hezekiah who was in this respect a type of Christ as to his government in the times of the Gospel And whereas the former state of things was under many wild confusions by reason of violence in the governours and slavish flattery and ignorance in the people they should now be restored unto a due order and decorum That this Prince should by the justice of his government afford a security and refuge against that general irregularity and oppression which had before abounded And after his delivery from Sennacherib and recovery from sickness should effectually apply himself to the regulating of all publick violence and disorder in government which are here metaphorically described by those inconveniences of weather to which the inhabitants of that Country were most lyable winds and tempests and drought and heats He shall be a hiding place from the wind and a cover◠from the tempest as streams of water in a dry place as the shadow of a great rock in a weary land v. 2. 2. And as for that gross ignorance and servile flattery which this people had before been guilty of in styling evil good and vile persons by honourable names this should now be rectified Their eyes shall not be dimn and they shall understand knowledge v. 3.4 The vile person shall no more be called liberal nor the churl said to be bountiful v. 5. Such kind of persons shall not any longer be in repute and esteem men shall not either by mistake or flattery sooth up others in their vices That which we translate vile is elsewhere rendered foolish Nabal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 25.25 Nabal is his name and folly is with him but being here opposed to liberal it may signifie a foolish niggard not without some allusion to the story of Nabal whose name might in those days be used as a by-word In the original there is an elegant paranomasia Nabal shall not be Nadib Though their names be somewhat near yet their natures are vastly distant Because such vile persons will both speak and contrive and practise vile disingenuous false unworthy things v. 6.7 Whereas on the contrary the liberal deviseth liberal things c. That 's the scope of the place and the connexion of the words In them we have these three parts or terms to be explained 1. The subject or person spoken of the liberal man 2. The property ascribed to him deviseth liberal things 3. The benefit or advantage promised to it and by liberal things shall he stand 1. For the subject or person spoken of the liberal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vulgar translates it the Prince the LXX and the Arabick the Religious the Syriac the Great man The original verb signifies properly to give with a ready willing mind voluntariness freeness generosity largeness of heart a cheerful bountiful giver 'T is frequently used in Seripture for a Prince or a Lord because such kind of persons are by their conditions more peculiarly obliged to be so answerable to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate benefactor Luke 22.25 And equivalent to those English phrases a man of honour a generous person one that is truly noble and worthy of a free ingenuous spirit without any tincture of servility or baseness In opposition to a narrow abject sordid mind 2. The Property ascribed to this liberal person He deviseth liberal things wherein there is an Act and Object 1. The Act he deviseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consulit meditatur the bent and inclination of his mind is set this way his thoughts are continually working upon it The word
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
Apostolical authority to have stated the difference and to have rebuk'd the offending party but he rather chuseth this more effectual way of entreaty and perhaps they were both in fault I beseech Euodias and I beseech Syntiche that they be of the same mind in the Lord Phil. 4.2 But the great power and efficacy of this will better appear by the several instances and examples to this purpose recorded in Scripture Gen. 32. we have a story of Esau's meeting his brother Iacob Esau was a rough man as well in his inward disposition as his outward behaviour and way of living and 't is probable by his bringing four hundred men with him that he came with a purpose of being revenged and killing his brother Iacob according to his former resolution Gen. 27.41 but those mild and humble expressions of Iacob in styling him Lord and himself a Servant that message he sent by the men who were to convey the droves ver 20. Behold thy servant Iacob is behind us for he said I will appease him with a present and afterwards I will see his face peradventure he will accept of me These speeches did so soften the rugged and inflexible disposition of Esau that instead of taking revenge he offers his brother kindness Iudg. 8.1 when the men of Ephraim did enter into a high contest with Gideon and did chide with him sharply as the Text hath it he did by his mild and gentle answer allay their heat Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer then their anger was abated towards him when he said that v. 3. 1 Sam. 1. Old Eli who was mild more than enough towards his wicked Sons yet very severe in his censuring of Hannah when he tells her she was drunk v. 14. she might have replied that he wronged her and that she was no more drunk than himself but she rather chuses to answer Not so my Lord I am a woman of a sorrowful spirit I have drunk neither wine nor strong drink but have poured out my soul before the Lord count not thy handmaid for a daughter of Belial ver 15 16. Upon this mild answer of hers the old Prophet saw himself mistaken and for his rebuking he now blesses her Go in peace and the God of Israel grant thee thy petition v. 17. What a kind of temper Saul was of how full of passion and fierceness and cruelty doth appear by several instances what an enmity he had against David with what ardor and impatience he did desire his ruin may likewise be evident from his secret underminings and his open pursuit of him and yet this harsh and cruel disposition of his is strangely wrought upon by the mild and humble carriage of David When he had cut off the skirt of his garment 1 Sam. 24. and thereby testified his fidelity to him in that he had refused an opportunity of hurting him when it was in his power styling him My Lord and my Father the Lords Anointed the King of Israel in comparison to whom himself was but as a dead dog or a flea v. 14. 'T is said this did immediately so melt and dissolve that stony heart of Saul that he lift up his voice and wept Animum sanguinis caedis sitientem repente ad lamenta ejulatus compulit saith one of the Fathers Whereas before he thirsted for nothing so much as blood and slaughter now he is so effectually wrought upon by this mildness as to break out into tears of kindness and pity And now he returns him a gentle answer Is it thy voice my son David v. 16. Whom before he prosecuted as his chiefest enemy now he acknowledges for a Son and commits to him as if he were his dearest friend the care of his posterity V. 21. Swear now therefore unto me that thou wilt not cut off my seed after me nor destroy my name out of my Fathers house 1 Sam. 25. There is another pregnant example to this purpose When David was in a great chafe and fury against Nabal and in the heat of his passion had taken an Oath to kill all that belonged to him v. 22. for that churlish and taunting answer returned by his Messengers then doth Abigal by her soft and gentle speeches mollifie and allay this passion she fell at his feet and said Let thy handmaid I pray thee speak in thine audience v. 24. She acknowledges the fault that he had deserved better from Nabal beseeches his pardon and tells him that it will hereafter be no grief or offence of heart unto my Lord that thou hast not shed blood causeless or avenged thy self V. 31. By which she presently reduced him to a coolness and temper made him gentle as a Lamb who was before fierce as a Lyon When our Saviour called the Caananitish Woman Dog We know how her humble and gentle answer prevailed with him for the success of her petition And it may be pertinent to this purpose though it be in a Parable what we read Matth. 18.23 of a certain King who called his Servants to an account and finding that one of them owed him ten thousand Talents commanded him to be sold with his Wife and Children and all that he had who thereupon fell down and worshipped him saying Lord have patience with we and I will pay thee all Ye know the issue of this humble demeanour 't is said His Lord was moved with compassion towards him and forgave him his debt v. 27. Thus much shall serve for Scripture Testimonies and examples to this purpose I proceed to the further confirmation of this truth by two Reasons 1. From the nature of these fierce passions and this obduracy or hardness of temper which are increased by opposition and consequently must be abated by gentleness and yielding The collision of two bodies that are hard will be apt to strike fire betwixt them which cannot be done when one of them is soft Wrath is oftentimes compared to fire now the way to extinguish fire is not by blowing it or adding fewel to it but rather by withdrawing that by which it is supplyed And it was a wise saying of the Son of Sirach Ecclesiasticus 8.3 He that striveth with a man of tongue heaps wood upon his fire and again chap. 28.12 If thou blow the spark it shall burn if thou spit upon it it shall be quenched and both these come out of the mouth i. e. such words may be spoken as may either inflame the anger of others or extinguish it and of what kind these must be may be easily known by what I have been discoursing I appeal to every mans experience did you ever know any man convinced or converted by this wrathful boistrous way doth it not rather alienate mens minds and set them at a further distance true indeed it may be a means to fright some meaner timerous spirits to a seeming feigned compliance to make them disguise their enmity but it will
noble to yield to our adversary in this kind than to subdue him whereas if you do not give place to him you must give place to anger and that is to give place to the Devil That whereby men use to cover and excuse their infirmities in this kind is the pretence that it is the sins of others by which they are provoked to use so much sharpness to them and against sin men ought to be zealously angry There are two Considerations I would suggest to such 1. Have you any zeal against your own sins do they fasten upon your thoughts with any displeasure and trouble proportionably to the injuries you suffer from men To pretend that your zeal is against the sins of others when you have little sense of your own must needs be hypocrisie 2. If it be a sense of the sin and fault of others that you are so affected with then you will be willing to use the most effectual way for the redressing of it which is by such kind of reproofs as proceed from love not anger or revenge such as may convince not exasperate Let it be supposed that the thing you contend for is truth yet you must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow the truth in love If one man may be fierce and severe because he is in the right why then another man that doth but think himself so will be so too and at this rate what would become of peace and society amongst men 4. I proceed to a word of Exhortation to perswade us unto that kind of softness and lenity in our speeches which is here commended 1. From the sinfulness danger mischief of the contrary disposition in a threefold regard 1. As to the effect of it 'T is quite opposite to the other As a soft tongue breaks the bone so an hard tongue will be so far from breaking that which is hard nay or so much as that which is soft that it will rather render it more obdurate Grievous words will stir up anger even amongst men of gentle and peaceable dispositions David was a man of a meek and humble spirit and yet what transport of fury was he under upon the churlish answer of Nabal And though at another time when his spirit was low and he was under great affliction he did with another kind of temper endure the revilings of Shimei yet that made an impression upon him afterwards and his followers were under no little indignation upon it as may appear by that speech of Abisha Why should this dead dog curse my Lord the King let me go over I pray thee and take off his head ver 9. When the people were assembled at the Coronation of Rehoboam professing their readiness to serve him and beseeching him to make their yoke lighter upon his answering of them roughly you know what a mischievous consequence happened 2. The Punishment belonging to it There are many severe threats and judgments denounced in Scripture against hard speeches Psal. 12.3 The Lord will cut off the tongue that speaketh proud things Pride is the principle of this hardness as humility is of softness Mat. 5.22 Whosoever shall say to his brother Racha i. e. whosoever shall out of anger call him vain empty fellow shall be in danger of the Council or the punishment of stoning whosoever shall use any more virulent opprobrious expressions and call him fool shall be in danger of the Vivicomburium to be burnt alive i.e. there shall hereafter at the last judgment be such a kind of gradation in the punishment of these sins as there are for the most Capital offences among men One of the principal things that men shall hereafter be condemned for when the Lord cometh with ten thousand of his Saints to execute judgment is their hard speeches Iude 15. 3. 'T is an indication of a rough and unhewen spirit not reduced from its natural ferity and savageness not polished by education not tamed and made gentle for civil converse A Fool will upbraid churlishly Ecclus. 18.18 'T is for a Nabal to use hard words All kind of cruelty is commonly an argument of cowardice There is not usually a surer sign of an inveterate ill nature than the habit of sharp provoking speeches Witness the Son of Sirach Ecclus. 23.15 The man that is accustomed to opprobrious words will never be reformed all the days of his life 'T is the work of a Shimei and a Rabshekah to revile who upon that account are infamous to a Proverb 'T is observable that in the distribution of the Tribes betwixt mount Gerizim and mount Ebal for the work of blessing and cursing those Tribes for the most part were appointed to stand upon mount Ebal who were the children of the bondwomen less noble and generous than the rest and so the fitter for this harsh and servile work 2. There are other motives to this purpose to be derived from the benefit and advantage of soft words besides the efficacy and power of them 1. They are of great Ornament which should be a prevailing motive Men usually put an high value upon and take great pains for those abilities which will render their speech graceful and acceptable to which nothing will contribute more than this Upon which account the Scripture styles it by this name that very Word which in one place is called kindness of the tongue in another place is rendered goodliness Isa. 40.6 All flesh is grass and the goodliness c. implying that nothing is more comely and graceful than this 2. It s suitableness to our profession from the pattern set us by our Lord and Master Meekness was the grace of his lips when he was reviled he reviled not again when he suffered he threatned not 1 Pet. 2.23 He was mild and gentle towards his betrayers accusers condemners crucifiers As a sheep before his shearer And he hath prescribed our imitation of him in this as the surest way to find rest for our souls Mat. 11.29 'T is for dogs and swine to bark and tear and bite one another Christians are or should be sheep and lambs In brief 't is a qualification this that is usually an indication of wisdom and greatness of mind 't is profitable to humane society acceptable to God pleasing to men advantageous to our quiet honour safety and therefore upon all these accounts may justly challenge our care and study I have been forced to run over some of these things but slightly for fear of being tedious And Oh that what I have said might effectually prevail with men to lay aside all that bitterness and wrath and evil speaking which persons of different perswasions have in all times been prone to that we might in this kind unanimously join our hearts and tongues and pens to promote the publick peace and prosperity both of Church and State What kind of importunities and obsecrations should we not use towards one another for this end But men can but speak to the ear 't is
maleficio deprehenditur ille posterior All the difference betwixt the provoker and revenger is this That the one is first the other second in the mischief Et quid refert primus pecces an ultimus And what advantage is there for a man to be first or second in an evil action It cannot certainly be any good argument that because such an one sinned first therefore we will second him Qui dolorem regerit tantum excusatius peccat saith Seneca He that doth revenge doth sin as well as the other though he have this excuse for it that he was first provoked to it And yet in another place he saith Non dubitabo dicere magis improbum esse eum qui illatam ulciscitur quà m qui infert injuriam I shall not doubt to affirm that man of the two to be the most wicked who revenges than he who inflicts an injury Qui replicat multiplicat Alter principium malo dedit alter modum abstulit One gives a beginning the other growth multiplication continuance and consequently endeavours to make it without measure or end The first violates some particular branch of the Law but the revenge of that wrong doth depose the whole Law and puts it out of office He that hath newly received an injury and hath the sense of it fresh upon his own mind doth thereby better understand the vexation and grievousness of it and therefore for him to deal hardly with others whilst he hath this sense fresh upon him must needs from hence receive an aggravation Qui exemplo peccat bis peccat he having immediately before experimented the deformity and mischief of that sin in another If it be objected against all this which hath been delivered that we read sometimes in Scripture of good men who are said to rejoice at the sight of vengeance upon others Psal. 58.10 The righteous shall rejoice when he seeth the vengeance And elsewhere they are said to pray for vengeance Ier. 11.20 O Lord of Hosts that judgest righteously let me see thy vengeance upon them So St. Paul 2 Tim. 4.14 speaking of Alexander the Coppersmith doing him much harm adds the Lord reward him according to his works And Revel 6.10 'T is said that the souls under the Altar do cry with a loud voice saying How long O Lord holy and true dost thou not judg and avenge our blood on them that dwell on the earth Besides several imprecations in other places To this it may be answered 1. That as a man may pity men under those sufferings which he may acknowledg to be just upon them so he may rejoice at those sufferings as they are accomplishments of Divine justice though not as they are revenge for his particular injuries 2. To speak unto God that he would vindicate us is but to appeal unto the supreme Judg that he would do us right to commit our cause unto him that judgeth righteously as is said of our Saviour 1 Pet. 2.23 Though this should be in such a manner as may tend to the conviction reformation and forgiveness of the offending person rather than to his ruin and condemnation unless it be for such extraordinary persons as have a spirit of discerning and are able to penetrate into the true state of men as to their implacable incorrigible condition Other persons should consider what spirit they are of as our Saviour tells the Disciples Iames and Iohn Every man may not call for fire from heaven to destroy others though Elias did and might The Fifteenth Sermon ROM XII 19 Dearly beloved avenge not your selves but rather give place unto wrath for it is written Vengeance is mine I will repay saith the Lord. THere are these three things I would insist upon in the Application of this Point 1. To examine whether we are not guilty of this sin 2. To convince men of the deformity and mischief of it 3. To quicken and excite them unto a greater degree of watchfulness over themselves in respect of the temptations to this vice for the future 1. To examine whether we our selves are not guilty of this sin There is no one thing wherein the corruption of nature is more apt to exert it self than in offences of this kind as relating to that first fundamental principle of nature which is self-preservation nor is it every ordinary degree of grace and virtue that will exempt a man from the power of this sin According to that measure which there is in any either of impotence pride cowardice cruelty narrowness of mind selfishness in such a proportion must that man be of a vindicative temper And on the other side he that is open and free in his way of converse apt to put the best construction upon things to take more notice of the virtues and kindnesses of men than of their failings not subject to jealousies and evil surmisings but of a noble generous temper and carriage lifted up above the common level of vulgar minds in such a degree will he be exempted from this sin But now because there is a vindicative anger and indignation against others which is our duty namely that which is against offenders And that every man is apt to palliate and excuse his own revengeful temper and carriage by pretending this therefore I shall briefly suggest these two Rules whereby the truth of it may be discovered whether it be a Virtue or Vice To examine whether 1. Our anger be not more against the Persons than the Offences And 2. whether it be not directed more against offences as they are injuries to us than as they are violations of the Divine Law In both which cases we fall under the guilt of this sin 1. We are to examine whether our anger be not directed more against the persons of offenders than against their offences If so 't is not the virtue but the sin of revenge And this may be known by our readiness to exert any act of charity towards the offending person in pitying and grieving for him and applying the most effectual means for his conviction and amendment Our Saviour himself was angry at the sins of Ierusalem and yet he wept over and bemoaned their destruction So did David for his enemies Psal. 35.13 14. When they were sick I put on sackcloth and humbled my soul with fasting I behaved my self as though he had been my friend or brother I bowed down heavily as one that mourneth for his mother On the other side when we have no kind of compassion towards them nor charity for them but are continually reviling their persons aggravating their faults adding to and increasing their sufferings 't is a sure sign this of a vindicative temper 2. We are to examine whether our anger be not more directed against offences as they are injuries to us than as they are violations of the Divine Law Which will appear by that sense which we have of such transgressions wherein we our selves are not particularly reflected upon though God be